HAM  AND  DIXIE. 


A JDST,  SIMPLE  AND  ORIGINAL 
DISCUSSION 


—OF— 

The  Southern  Problem: 


—BY— 

J.  B.  SEVELLI-CAPPONI, 

Attorney-at  Law 


Principal  of  Warden  Academy, 


ST.  AUGUSTINE,  FLA. 


Entered,  according  to  Act  of  Congress,  in  the  year  1895, 
By  J.  B.  Sevelli-Capponi, 

In  the  office  of  the  Librarian  of  Congress,  ' 

At  Washington,  D.  C. 


SC  /.  ^57 
C 94?  H 


DEDICATION. 


To  the  departed  shade  of  my  dearly  beloved 
brother,  John  Downing  Sevelli-Capponi,  who  died  a 
student  of  Biddle  University,  Charlotte,  N.  C.,  June 
28th,  1883— and  whose  last  dying  wish  was  that  he 
bad  lived  to  write  a book,  but  hoped  that  the  author 
of  this  little  volume  would,  one  day,  carry  out  his 
fondest  desire — this  book  is  dedicated. 

As  this  departed  brother  was  so  warmly  devoted 
to  his  race,  so  fluent  in  speech,  so  brilliant  in  mind, 
so  loving  and  true  to  this  unworthy  writer,  and, 
therefore,  so  noble  a specimen  of  dignified  Negro 
manhood — toward  the  acquisition  of  which  shining 
qualities  I trust  our  youth  will  aspire — I deem  it 
fitting  and  just  that  I choose  this  worthy  Spirit,  as  a 
proper  object  of  the  dedication  of  this,  my  first  at- 
tempt. 

Respectfully, 


The  Author. 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 
Duke  University  Libraries 


https://archive.org/details/hamdixie01capp 


PREFACE. 


My  Dear  Fellow-Citizens: 

The  rivalry  of  mankind  toward  those  high  attain- 
ments which  are  the  direct  results  of  individual 
effort,  may  be  easily  discerned  from  personal  ex- 
perience We  daily  see  its  movements  on  the  field 
of  battle,  in  the  scientific  domain,  in  the  world  of 
art,  in  the  strife  for  wealth,  and,  in  short,  in  every 
species  of  activity  that  is  known  to  the  human  race. 
Since  this  is  true,  should  the  Negro  be  idle  and  sleep 
away  his  precious  hours,  while  others  are  toiling  on 
with  glorious  success?  Surely,  the  environments  of 
our  present  condition  must  be  removed  by  our  own 
earnest  and  united  action.  But,  while  we  are  working 
out  our  problem  upon  this  bright  land  of  the  South, 
which  has  now  become  our  home  by  unavoidable 
circumstances,  let  us  not  murmur  and  complain,  but 
let  us  work  earnestly,  patiently  and  hopefully.  Now, 
with  these  remarks,  I hereby  introduce  to  you  this 
present  volume,  which  is  the  result  of  the  laborious 
and  original  study  of  the  author,  and  intended  for 
the  benefit  of  his  race  and  the  betterment  of  his 
country. 


Preface. 


7 


I sincerely  hope  that  from  its  pages  you  may 
gather  golden  fruit  which,  when  tasted,  shall  stimu- 
late you  to  noble  and  lofty  deeds. 

Finally,  trust  in  God;  be  men  and  do  the  right. 
For — “Right  is  right  since  God  is  God, 

And  right  the  day  will  win  ; 

To  doubt  would  be  disloyalty, 

To  falter  would  be  sin.” 

SAMUEL  MURRAY  SEVILLE, 

St.  Augustine,  Fla. 


AN  APOLOGY. 


When  first  I took  my  pen  in  hand 
To  air  the  thoughts  within  my  mind, 

I did  not  think  to  write  a book 
And  send  the  same  to  all  mankind; 

I merely  wrote  as  thoughts  did  grow 
And  jot  them  down  for  fear  they’d  die, 
So  what  within  these  leaves  you  find 
Hath  come  to  me — each  word  and  line. 

Like  water  from  a spring  doth  tiow, 

Or  from  the  mountain  rivers  gush; 

So.  from  some  distant  mystic  shore 
Did  thoughts  and  words  within  me  rush, 
Until  myself,  to  be  at  ease, 

Did  send  them  forth  my  friends  to  please; 
But  not  to  please  alone  I wrote. 

For  things  are  said  that  may  displease — 
My  pen,  too,  moved  to  teach  the  truth 
And  cure  the  minds  that  had  disease. 

My  style  oft  changed,  as  well  you  see, 
From  prose  to  verse,  as  Fates  decree — 


10 


Ham  and  Dixie. 


Now  stubborn  facts  my  mind  would  crowd, 
Then  Fancy  far  would  speak  aloud; 

And  thus,  two  powers  of  thought  betwixt, 

I simply  wrote  as  I was  fixed. 

With  keenest  hope  that  you'll  forgive 
Your  humble  scribe  for  writing  so, 

And  show  your  pardon  while  1 live 
By  words  and  deeds  done  here  below; 

I send  to  yon  this  book — your  own, 
Swift-winged,  rough  shod  and  naked-born. 
And  trust  that  you  may  take  the  gift, 

May  read  the  words,  the  thoughts  may  sift. 

If  you  mistakes  and  wrongs  do  find, 

Just  spit  them  out  and  call  them  mine; 

For,  with  no  book  of  facts  to  read. 

Nor  others'  thoughts  on  which  to  feed — 
True,  'tis  not  strange  that  errors  fly 
Among  these  leaves  and  make  me  lie. 

But,  then,  these  lies  you  need  not  mind, 

If  truths  there  are  beneath  the  rind; 

No  man  despise  what’s  found  within 
A nut,  because  there’s  hard  and  thin 
A shell  that  holds  the  good  inside, 

Which  makes  him  feel  quite  satisfied, 

And  pays  him  well  beside. 


An  Apology. 


11 


I know  my  words  are  limp  and  lame, 

But  you  may  read  them  just  the  same. 

My  thoughts  that  from  above  did  flow 
Are  dull  to  you.  perhaps,  and  slow. 

But  what  of  that?  Read  on  see 
What  foolish  things  reside  in  me. 

A fool  sometimes  may  teach  a sage, 

A king  may  learn  from  simple  page; 

And.  after  all,  who  cares  what  source 
He  something  learns,  by  chance  or  force, 
If  that  same  something  serves  his  case 
And  causes  him  to  win  a race? 


Again,  if  you  get  burned  within 
The  lids  that  close  the  thoughts  herein. 
Just  take  it  nice  and  go  right  on 
Until  some  thought  begins  to  dawn 
That  cools  you  off  and  makes  you  smile, 

Or  heats  you  high  and  makes  you  “bile;’’ 
For,  if  you’re  cool,  you’re  then  content, 

And  if  you're  hot,  my  shaft  is  sent — 

Is  sent  to  where  it  well  is  needed. 

To  where  I trust  it  will  be  heeded. 

Now,  White  and  Black  and  Brown  and  Red, 
And  Saffron,  too,  if’t  must  be  said. 

And  Rich  and  Poor  and  High  and  Low 


12 


Ham  and  Dixie. 


And  Good  and  111  and  Friend  and  Foe, 
And  Thick  and  Thin  and  Great  and  Small, 
And  These  and  Those  and  One  and  All— 
I write  to  you  and  hope  you’ll  heed; 

I give  you  food  and  hope  you’ll  feed; 

I give  advice  and  hope  you’ll  heed; 

I’ve  made  a start  and  hope  you’ll  lead; 
I’ve  said  the  word — you  do  the  deed, 

And  you  and  I both  reap  the  meed. 


CONTENTS. 


I.  Introduction 13 

II.  All  Men  Are  Equal 26 

III.  What  Manner  of  Man  Is  He? 47 

IV.  The  Five  Pillars 71 

V.  Weighed  in  Balances  and  Found  Wanting  88 

VI.  Medes  and  Persians 129 

VII.  Shooting  in  the  Air 156 

VIII.  What  Are  You  Going  to  Do  About  It?.  204 

IX.  Work  Out  Your  Own  Salvation 213 

X.  The  Sword  of  Justice 238 

XL  Come,  Let  Us  Reason  Together 261 

XII  A Letter  from  the  Dead 280 

XIII.  The  Curtain  Falls 303 

My  Brother’s  Scribblings 358 


i 


HAM  AND  DIXIE. 


A JUST.  SIMPLE  AN#  ORIGINAL  BISCDSSION 

OF 

THE  SOUTHERN  PROBLEM 


CHAPTER  I. 

INTRODUCTCION. 

To  all  whom  it  may  concern,  or  who  may 
concern  themselves  with  it,  this  is  to  make 
certain  that  I,  -Joseph  Burritt  Sevelli  Capponi, 
partly  of  the  State  of  Texas  and  partly  of  the 
State  of  Florida,  do  hereby  undertake  the  job 
of  telling  to  the  world  what  is  the  matter  with 
the  Negro  of  these  United  States  of  America, 
and  how,  by  the  help  of  his  friends,  he  is  to 
take  his  medicine  and  effect  his  cure. 

It  may  seem  rather  startling  to  hundreds, 
and  perhaps  thousands  and  millions,  of  critics, 


14 


Ham  and  Dixie. 


theorists,  reformers,  soothsayers,  astrologers, 
magicians,  and  other  bipeds,  that  I,  an  un- 
known and  unheard-of  animal,  should  propose 
to  solve  a problem  which  has  already  sent 
many  to  the  dust  howling,  conquered  and  with- 
out hope. 

But  when  we  remember  that  the  deep  things 
of  this  world  and  also  of  the  world  to  come, 
are  often  hidden  from  the  wise  and  are  made 
known  to  the  foolish;  and,  also,  when  we  re- 
member that  simple,  bare-headed,  bare-backed 
and  bare  footed  common  sense  is  often  the 
straiglitest  road  to  the  shining  pearl  of  Truth, 
then  it  is  that  we  may  be  willing  to  receive 
and  accept  the  stubborn  fact  that  a poor,  sim- 
ple and  homeless  Negro  may  tell  the  world  in 
general,  and  his  race  in  particular,  how  the 
latter  shall  burst  his  shell  and  step  out  into 
the  clear  sunlight  of  racial  manhood. 

It  seems  that  it  has  ever  been  pleasing  to 
oiu-  Heavenly  Father  to  direct  and  control  the 
affairs  of  men  by  means  of  the  crudest  instru- 
ments, and  thus  we  find  little  David,  with  sling 
and  stone,  slaying  the  mighty  giant  of  Gath; 
poor  and  unlearned  fishermen  carrying  the 
Gospel  of  Love  to  dying  men,  and  a carpenter’s 


Introduction. 


15 


son  born  on  straw  and  among  cattle  becoming 
the  King  of  the  Jews  and  the  Savior  of  the 
world.  Therefore,  haughty-minded  reader,  be 
not  too  slow  to  believe  that  your  unworthy 
writer  may  be  the  chosen  vessel  tilled  with  and 
bearing  to  you  the  glad  tidings  of  a new  era 
and  the  rich  blessings  soon  to  fall  upon  a new 
generation. 

But  not  only  is  the  creature  from  whom 
these  words  are  flowing,  simple  and  obscure; 
but  the  words  themselves,  which  clothe  his 
thoughts,  are  also  plain,  odd  and  undressed. 
Perhaps  it  were  possible  for  me  to  pore  over 
the  midnight  of  Grecian  mythology,  to  dig  into 
the  depths  of  Roman  philosophy,  to  pry  into 
the  mystic  phases  of  German  spiritualism,  or 
to  sip  from  the  gilded  goblets  of  the  French- 
men's grace  and  lore,  and  thence  evolve  high- 
sounding  phrases,  rounded  periods  and  most 
learned  epithets.  I might  dip  my  pen  in  the 
green  of  the  Gulf  and  write  upon  the  blue  of 
Heaven,  in  letters  of  emerald  couched  upon 
beds  of  diamond,  and  then  step  aside  and  point 
mankind  to  the  beautiful  symbols  I had 
wrought,  and  sit  down  and  smile  upon  the  com- 
pliments I might  receive,  and  then  lie  down 


16 


Ham  and  Dixie, 


and  die  without  hope,  because  I had  failed  to 
accomplish  one  useful  thing  for  my  race,  or 
one  act  of  love  for  my  God. 

Thus  it  is  that  I care  notling  for  empty  hon- 
ors, for  baubled  praises  and  for  whitewashed 
flattery;  but  I do  care  for  the  health,  wealth, 
progress  and  salvation  of  the  world.  I love 
music  and  poetry  and  flowers,  but  you  may  put 
it  down  where  it  will  stick  that  neither  of  these 
has  ever  yet  worked  a sum,  solved  a problem, 
demonstrated  a proposition  or  milked  a cow. 
And,  be  it  known,  that  I would  rather  work  out 
the  sum  of  life  and  find  my  answer  in  the 
sanction  of  a just  God;  solve  a problem  of 
right  and  wrong,  and  thus  guide  the  thoughts 
and  actions  of  my  fellows;  demonstrate  a prop- 
osition of  abstract  truth,  and  thus  teach  men 
to  reason  aright,  and  milk  a cow  and  pour  her 
liquid  flesh  down  the  burning  throat  of  some 
starving  wretch,  than  to  be  able  to  sing  like  a 
nightingale  on  a lonely  heath,  talk  poetry  in  a 
thousand  rhythms,  or  strew  the  face  of  the 
earth  with  down  of  choicest  flowers.  Let 
others  write  for  fame  and  the  laudations  of 
men,  but  it  is  my  part  to  write  in  order  that 
errors  may  be  corrected  and  that  truth  and 


Introduction. 


17 


justice  may  be  seen  in  their  native  splendor. 
Even  now,  there  are  hundreds,  and  perhaps 
thousands,  of  books,  booklets,  pamphlets,  peri- 
odicals and  other  printed  talk  that  are  not 
worth  their  weight  in  smoke,  and  are  only  use- 
ful for  the  purpose  of  whiling  away  the  time 
of  a brainless  horde  who  could  easily  have 
found  something  else  worse  to  do.  And  why 
is  this  so?  Simply  because  there  are  some 
who  will  persist  in  writing  for  the  public  in 
order  that  their  names  may  be  spelled  in  black 
and  white;  and  others  there  are  who  will  al- 
ways be  glad  to  read  any  trash  that  is  written, 
and  thus  till  up  their  vacant  minds  with  the 
dirt  and  tilth  that  seep  from  the  intellectual 
back  yards  of  such  writers. 

Let  me  tell  you,  my  readers,  no  man,  woman 
or  child  in  this  world  has  ever  had  anything 
worth  saying  or  worth  writing,  and  wanted  to 
say  it  or  wanted  to  write  it  for  the  good  of  his 
comrades,  and  actually  tries  to  say  it  or  tries 
to  write  it,  except  God  loosens  his  tongue  so 
that  he  can  say  it,  or  moves  his  pen  so  that  he 
can  write  it,  and  blesses  either  tongue  or  pen, 
so  that  the  world  will  accept  it  and  be  bene- 
fited by  it.  If  anybody  will  only  peel  off  the 


18 


Ham  and  Dixie. 


checkered  bark  of  prejudice,  passion,  selfish- 
ness, foolishness  and  deviltry,  and  go  down 
into  the  solid  core  of  truth,  justice  and  common 
sense,  he  will  be  able  to  write  the  world  up 
with  less  trash,  bosh  and  humbug,  and  with 
more  good  logic,  sound  reason  and  practical 
truth. 

But,  through  it  all,  people  are  generally  in- 
clined to  think  and  act  as  they  please,  and 
hence  there  will  always  be  more  folly  than 
wisdom,  more  nonsense  than  sense,  more 
laughter  than  tears.  Therefore,  since  others 
are  thinking  and  acting  as  they  plea'se,  I will 
also  do  the  same,  and  will  express  my  thoughts 
in  my  own  way,  according  to  my  own  belief, 
and  regardless  of  the  contrary  views  of  others 
and  of  the  poisoned  arrows  of  criticism  which 
now  lay  sheathed  and  poised  for  my  appear- 
ance. But,  however  clumsily  I may  build  my 
sentences,  however  stupidly  I may  choose  my 
words,  or  however  strangely  I may  set  forth 
the  substance  of  my  argument,  I am  certain 
that  the  truly  good  and  the  truly  great  and  the 
truly  wise,  who  are  kind  enough  and  able 
enough  and  willing  enough  to  look  through  the 


Introduction. 


19 


rind  will  find  wholesome  meat,  or  to  crack  the 
lint  will  find  savory  kernel. 

After  all,  grammatical  arrangement  and 
rhetorical  finish  are  only  the  baby’s  gown,  and 
the  deep  thinkers  of  the  world  want  to  tear  off 
the  gown  and  see  the  naked  baby,  note  the  size 
and  beauty  of  its  dimpled  limbs,  observe  its 
symmetry  and  plumpness,  and  feel  sure  that  it 
is  a real,  live,  active  and  promising  child,  and 
then  they  will  herald  abroad  the  news  that  a 
new  babe  is  born,  and  will  give  praise  to  the 
parents  and  shout  glory  to  God. 

So,  let  the  substance  of  this  little  volume  be 
true  and  just  and  right,  and  I will  trust  God  to 
clothe  it  as  He  pleases,  and  wise  men  to  search 
for  it  as  they  will,  and  fools  to  be  blinded  by 
its  light  and  be  baffled  by  its  logic. 

Again,  were  I to  imagine  that  these  lines 
would  only  bring  me  before  the  public  eye,  sur- 
round me  with  friends,  overwhelm  me  with 
flattery,  and  put  gold  into  my  pocket,  without 
helping  to  raise  up  the  weak  and  oppressed, 
and  give  them  strength,  or  lift  away  their  bur- 
dens and  give  them  ease,  or  without  helping 
humanity  to  march  on  toward  the  realm  of 
Truth  and  toward  the  temple  of  Justice,  I 


20 


Ham  and  Dixie. 


would  simply  throw  down  my  pen,  close  up  my 
fountain  of  ink,  set  the  burning  end  of  an  ex- 
ploded match  to  my  scribbling  and  try  to  find 
something  else  to  do. 

But  I write  with  a sanguine  hope  that  some 
good  may  be  done  in  the  land  that  gave  me 
birth.  For  I write  because  I feel,  because 
somebody’s  dearest  interest  is  at  stake,  and  be- 
cause I want  to  correct  error,  set  people  aright, 
lift  up  a race,  improve  the  world,  and  glorify 
God.  These,  verily,  are  the  objects  which 
force  me  to  attempt  what  otherwise  I would 
never  have  dared  to  attempt;  for,  as  I have 
hinted  before,  the  world  is  already  filled  with 
useless  writings,  and  indeed  I do  not  wish  to 
swell  the  tide  of  so  disastrous  a sea. 

Thank  God,  I have  a purpose  in  this  discus- 
sion, and  I believe  that  my  purpose  is  a good 
one;  and,  hence,  I will  proceed  to  reach  after 
and  grasp  hold  of  this  purpose  as  best  I can, 
trusting  to  the  good  sense  of  true  men  and  to 
the  righteousness  of  a just  God  to  back  me  up 
in  this  matter.  With  nothing  before  me  save 
ink,  pen,  paper,  Webster  and  the  Bible,  and 
with  nothing  within  me  save  an  honest  pur- 
pose, a true  heart  and  the  fear  of  God,  I launch 


Introduction. 


21 


out  in  my  frail  bark  upon  the  treacherous 
deep,  with  Hope  perched  high  on  my  brow  and 
Courage  buried  deep  in  my  breast. 

How,  where  and  when 
It  will  all  end, 

Is  more  than  I can  tell; 

But  God  doth  see 
Whiche’er  it  be. 

Whether  ends  it  ill  or  well. 

I have  thus  far  told  you,  or  rather  hinted  to 
you  what  I propose  to  say,  how  I propose  to 
say  it,  and  why  I propose  to  say  it,  and  now  I 
will  say  a few  things  concerning  the  sayer  and 
then  proceed  to  say  what  I hare  proposed  to 
say. 

In  the  first  place  I will  tell  you  that  I came 
tumbling  into  the  world  something  over  thirty 
years  ago,  somewhere  among  the  glassy  lakes 
and  the  orange  groves  of  the  sunny  State  of 
Flowers.  By  my  own  mathematical  calcula- 
tion, I have  concluded  that  I possess  one 
eighth  Spanish  blood,  two-eighths  Indian  blood 
and  five-eighths  Negro  blood  coursing  through 
my  veins,  arteries  and  capillaries.  Therefore, 
I am  somewhat  mixed  in  my  make-up,  which 
mixture  I trust  will  not  cause  my  present  ar- 
gument to  be  mixed. 


22 


Ham  and  Dixie. 


It  was  said  that  I was  a very  promising 
child,  an  interesting  youth,  a brilliant  young 
man  in  college,  and — then  it  all  stopped! 

The  early  promises  were  never  performed, 
the  interest  was  never  paid,  and  the  brilliancy 
was  beclouded  with  Egyptian  darkness.  At  a 
green  age,  I wrote  verses  at  ease  and  threw 
them  away;  solved  problems  in  algebra  for  the 
fun  of  making  x's,  and  built  a thousand  air- 
castles  and  cruelly  tore  them  down  again.  In 
imagination,  I liberated  the  black  slaves  of 
Brazil;  1 formed  African  Republics  with  Negro 
rulers  and  subjects;  I was  the  greatest  orator 
that  the  world  has  ever  seen;  1 figured  as  the 
bravest  hero  in  a hundred  battles,  and,  occa- 
sonally,  I died  triumphant  in  the  Christian 
Faith  and  was  carried  in  chariots  of  gold  to  the 
shining  Courts  of  Glory.  In  fact,  I was  a 
quiet,  unassuming,  deep,  rash,  daring  and  ad- 
venturous youth,  caring  for  the  opinions,  crit- 
icisms and  mandates  of  no  man,  sect  or  creed, 
but  led  and  guided  by  my  own  native  and  de- 
cidedly peculiar  sense  of  right  and  by  my  own 
deductions  of  reason. 

After  leaving  Biddle  University  with  my  de- 
gree of  A.  B.  C.’s,  I spent  ten  years  straddling 


Introduction. 


23 


a fence,  looking  on  both  sides,  smiling, 
smoking,  joking,  playing,  dreaming,  plan- 
ning, resolving,  hoping  and  postponing.  I 
managed,  however,  to  get  down  off  of  the  fence 
long  enough  to  serve  the  Oracles  of  Blackstone 
and  to  be  enrolled  as  an  attorney  at  law  in  the 
great  State  of  Texas,  and  to  practice  at  law  in 
the  peninsular  State  of  Florida  for  the  period 
of  six  long — -weeks!  Those  who  know  me  best 
seem  to  think  that  my  strong  points  consist  in 
taking  after-dinner  naps,  eating  three  square 
meals  a day  and  drinking  milk  in  all  of  its  vari- 
ous forms  and  stages.  As  to  my  disposition,  I 
will  tell  you  in  a few  words,  that  I despise 
hypocrisy,  ceremony  and  lying.  I think  the 
majority  of  the  world  are  wrong  and 

that  the  whole  ball  needs  overhauling 

and  mending  in  both  church  and  state; 

and  furthermore,  as  I differ  very  large- 

ly from  the  vast  majority  of  mankind 
upon  various  questions  of  the  day,  I have 
the  fool-hardiness  to  imagine  myself  as  belong- 
ing to  that  blessed  minority  who  are  always 
right.  Hence,  I take  it  that  I am  always  right; 
so  does  every  other  poor  devil  think  he  is  right. 
But,  if  every  other  fellow  thinks  he  is  right  and 


24 


Ham  and  Dixie , 


I think  I am  right,  I am  like  everybody  else, 
and,  thus,  on  the  side  of  the  vast  majority. 
Now,  the  majority  were  thought  to  be  wrong; 
and,  if  1 am  on  the  side  of  the  majority,  I must 
also  be  wrong.  So,  1 am  wrong,  after  all! 
Well,  it  is  a pretty  hard  thing  to  tell  who  is 
right  and  who  is  wrong.  Perhaps,  we  are  all 
partly  right  and  partly  wrong,  and  we  disagree 
with  each  other  when  the  right  part  of  the 
one  comes  into  contact  with  the  wrong  part 
of  the  other,  or  when  the  wrong  part  of  the 
one  comes  into  contact  with  the  right  part  of 
the  other;  and  we  agree  with  each  other  when 
the  right  part  of  the  one  comes  into  contact 
with  the  right  part  of  the  other,  or  when  the 
wrong  part  of  the  one  comes  into  contact  with 
the  wrong  part  of  the  other.  Hence,  contrary 
to  the  law  of  magnetism,  the  general  rule  in 
this  case  is,  like  parts  attract  and  unlike  parts 
repel.  In  other  words,  ‘‘birds  of  a feather  flock 
together.”  So  much  for  that.  Turn  it  over, 
spread  it  out,  press  it  down  and  take  it  for 
what  it  is  worth.  But,  mark  this:  we  are  all 
miserable  sinners,  and,  may  God  have  mercy 
on  our  souls ! 


Introduction. 


25 


The  crowned  heads  of  Europe  and  the  dusky 
savage  on  the  plains,  are  both  possessed  of  one 
heart,  one  passion  and  one  sin.  Jealousy, 
hatred,  pride,  deceit,  selfishness,  lust  and  a host 
of  other  monsters  creep  upon  the  earth  and 
worm  their  way  into  and  among  all  classes,  con- 
ditions and  races.  Sins  and  crimes  may  differ 
in  form  and  color;  but  they  flow  from  a com- 
mon source,  and  God  hates  them  all  alike.  The 
highly-scented  and  rose-tinted  dude,  with  spot- 
less shirt-front  and  glittering  diamonds,  is 
often  inferior  to  the  sooty  and  begrimed  chim- 
ney-sweep oyer  whom  he  proudly  struts. 

The  gay  and  powdered  belle,  rose-lipped  and 
lily-fingered,  disdains  to  lisp  in  accents  kind  to 
her  aproned  but  often  superior  sister.  The 
Upper  Ten  and  the  Lower  Five  are,  no  doubt, 
classed  side  by  side  on  the  same  page  of  God’s 
great  book, with  this  difference  only:  the  names 
of  the  former  are  doubly  underlined,  indicating 
that  they  are  to  receive  double  punishment — 
one  for  committing  the  same  crimes  as  the 
latter,  and  the  other  for  their  white-washed  hy- 
pocrisy in  trying  to  conceal  them.  But  no 
man  has  any  right  to  boast  over  his  fellows 
and  to  imagine  that  he  is  better  than  they  are, 


26 


Ham  and  Dixie. 


or  that  he  will  have  more  favors  of  God  than 
they  will.  Hence,  let  not  the  rich  and  great 
teach  themselves  to  believe  that  in  God’s  sight 
they  are  any  better  than  paupers  and  tramps, 
nor  let  these  last  fancy  that,  because  of  their 
poverty  and  hardship,  they  may  somehow  win 
the  favor  of  a righteous  God. 

Such,  my  dear  readers,  are  the  words  with 
which  I introduce  my  subject  and  myself  to 
your  learned  and  experienced  minds,  and  now 
we  will  go  on  together  through  these  pages 
which  follow,  trusting  that  we  may  know  each 
other  better  and  that  neither  you  or  I will  ever 
live  to  regret  the  time  spent  in  having  written 
and  perused  the  contents  of  this  little  volume. 


CHAPTER  II. 

ALL  MEN  ARE  EQUAL. 

There  are  commonly  said  to  be  five  races  of 
men,  which  classification  some  have  com- 
pressed, so  to  speak,  into  a metallic  ball  of 
three  distinct  parts  or  races,  and  this  ball,  ac- 
cording to  my  view,  may  be  melted,  cooled 
down  and  hardened  again  into  a ball  which  is 


All  Men  Are  Equal. 


21 


homogeneous  in  all  its  essential  parts,  and, 
therefore, one  and  indivisible.  I mean  to  say 
that,  notwithstanding  the  learned  and  elabo- 
rate discussions  of  naturalists,  ethnologists 
and  anthopologists  with  reference  to  the  vari- 
ous classifications  of  the  human  family,  it  is 
my  belief  that  man  is  a unit  and  that,  in  sound 
reason,  there  is  but  one  race.  If  the  term 
“race"  signifies  a line  of  descendents,  originat- 
ing from  one  common  root  or  source;  then, 
since  all  families  or  divisions  of  mankind  or- 
iginate from  Adam  and  Eve  as  earthly  parents, 
man  must  constitute  but  one  race  and  is,  there- 
fore, a unit.  The  whole  question,  perhaps,  will 
turn  one  way  or  the  other  upon  the  meaning 
attached  to  the  word  “race,”  which  may  be  nar- 
rowed or  widened  so  as  to  leave  out  or  take  in 
certain  qualities  of  more  or  less  importance. 
But,  I do  not  care  a fig-leaf  about  mere  words, 
and  if  the  scholars  of  this  age  prefer  to  say 
that  there  are  five  races  of  men,  why,  I will  not 
object,  as  this  is  of  trfling  importance  and,  in 
no  way,  affects  the  force  of  my  present  argu- 
ment. For,  supposing  that  there  are  five  races, 
then  the  term  “race”  is  conditioned  by  such  ac- 
cidents as  form,  color,  hair  and  features  and, 


28 


Ham  and  Dixie. 


thus,  has  nothing  whatever  to  do  with  the  es- 
sential elements  of  the  man  himself.  The  same 
is  also  true  of  any  other  classification.  So, 
under  each  of  the  race  theories  mentioned,  I 
am  at  liberty  to  hold,  and  do  hold,  that  man- 
kind is  a unit. 

We  are  told  that  a unit  is  a single  thing,  but, 
like  man,  I hold,  it  may  admit  of  several  “races” 
or  kinds;  namely,  abstract,  concrete,  denomi- 
national or  fractional.  It  may  also  admit  of 
different  forms,  features  and  colors;  for  exam- 
ple, we  may  conceive  of  a red  line,  a blue  line, 
an  oval,  a square  or  a prism.  But,  you  will 
understand  that  each  of  these  objects  or  con- 
ceptions, is  a unit.  Why?  Because  they  all 
express  to  our  minds  the  idea  of  one  thing,  and 
each  of  them  is  numerically  equal  to  the  other. 
Man  is  a unit.  Why?  Because  man  is  an  im- 
mortal soul  and  each  soul  is  spiritually  equal 
to  another.  Has  one  soul  certain  qualities  not 
possessed  by  another?  Will  one  soul  live  a 
thousand  years,  another  a million  and  another 
forever?  Is  one  soul  capable  of  joy,  and  an- 
other not?  Can  one  soul  know  what  will  hap- 
pen at  sunrise  a hundred  years  from  to-day, 
and  another  not  able  to  know  it?  Is  it  possible 


29 


All  Men  Are  Equal. 

for  one  soul  to  see  objects  in  a curved  or  broken 
line,  and  impossible  for  another?  I think  not. 
On  the  other  hand,  I think  it  true  that  all  souls 
are  equal;  for  (tod  breathed  the  soul-principle 
into  man  with  one  and  the  same  breath,  and 
man  then  became  a living-  soul.  Furthermore, 
I hold  that  all  men  are  created  equal;  that  all 
men  spring  from  a common  origin;  that  all 
men  possess  the  same  elements  and  that  all 
men  are  immortal.  Does  any  human  being 
doubt  the  truth  of  these  propositions?  Reader, 
do  you  not  believe  that  all  men  are  created 
equal ; that  they  are  formed  from  the  same  kind 
of  sperm-cell  and  germ-cell;  that  they  are 
brought  forth  into  the  world  with  the  same 
natural  powers  and  with  an  equal  capacity  for 
development?  I do  not  refer,  understand,  to 
hereditary  influences,  or  to  the  earliest  possi- 
ble impressions,  which  will  reasonably  produce 
different  effects  upon  different  individuals;  but 
I refer  simply  to  man  in  a state  of  nature  with 
equal  or  with  no  advantages,  either  by  inheri- 
tance or  by  circumstances.  I will  not  enter  up- 
on any  extended  discussion  in  order  to  demon- 
strate the  proposition  that  all  men  are  created 
equal;  but  will  only  point  you  to  the  Declara- 


30 


Ham  and  Dixie. 


tion  of  Independence  with  which  all  are  famil- 
iar and  which  is  known  to  contain  the  words 
and  adopt  the  truth  of  the  proposition  afore- 
said. Now,  the  men  who  framed  the  words  and 
gave  birth  to  the  sentiment  contained  in  this 
grandest  of  all  public  documents,  were  men  of 
sound  sense,  solid  reason  and  right  principles, 
and  we  would  all  do  wrell  to  endorse  their  work 
and  accept  its  potent  truth. 

Do  you  doubt  that  all  men  spring  from  one 
common  origin?  The  Bible  tells  us  plainly 
that  the  Lord  God  formed  man  of  the  dust  of 
the  ground.  Now,  the  dust  of  the  ground  is 
the  origin  of  the  first  man,  Adam;  but  all  men 
are  the  descendants  of  Adam  and,  therefore, 
all  men  have  their  origin  in  the  dust  of  the 
ground,  which,  indeed,  is  a common  origin  of 
all  men.  There  are  only  two  elements  which 
have  been  mentioned  as  the  producers  of  the 
first  man ; namely,  the  dust  of  the  ground  and 
the  breath  of  God — the  former  constituting  the 
material  origin  and  the  latter  constituting  the 
spiritual  origin  of  man.  Here,  some  may  say 
that  this  is  true  enough  with  reference  to  Adam 
and  his  descendants;  but,  suppose  that  all  man- 
kind have  not  descended  from  Adam,  and  that 


All  Men  Are  Equal. 


31 


the  origin  of  some  races  may  have  been  differ- 
ent from  and  inferior  to  that  of  Adam?  In 
reply.  1 will  simply  say,  let  this  truth-seeking 
inquirer  first  point  out  an  origin  of  any  part 
of  the  human  family  which  is  different  from 
that  of  Adam  and  I will  take  the  chances  to 
prove  that  both  origins  must  coincide. 

To  those  of  my  readers  who  do  not  believe 
that  the  scriptures  are  true,  or  who  do  not  be- 
lieve that  there  is  a God,  this  argument  will 
have  no  weight.  Yet,  as  a parting  shot,  I will 
state  that  those  who  do  not  believe  in 
the  truth  of  the  scriptures,  cannot  be- 
lieve in  a God  that  is  worth  much,  be- 
cause man  cannot  know  Him,  nor  does 
He  reveal  Himself  to  man,  and,  there- 
fore, His  name  is  but  an  empty  sound.  Hence, 
those  who  do  not  believe  in  the  truth  of  the 
scriptures,  are  essentially  non-believers  in  the 
existence  of  a true  God.  Thus,  both  classes 
coincide  and  believe  that  there  is  no  God. 
Now,  then,  since  you  do  not  believe  that  there 
is  a God,  the  First  Great  Cause  of  the  universe, 
you  do  not  believe  in  the  existence  of  the  uni- 
verse. But  you,  yourselves,  are  a part  of  the 
universe,  if  you  are  anything  at  all,  and  since 


32 


Ham  and  Dixie. 


you  do  not  believe  in  the  existence  of  the  uni- 
verse, you  cannot  believe  in  your  own  exist- 
ence. Then,  if  your  reasoning  is  right,  you  do 
not  exist,  and,  therefore,  you  need  no  proof 
of  the  common  origin  of  man.  But,  if  your 
reasoning  is  wrong,  and  you  do  exist,  then  you 
believe  in  God  and  the  scriptures  and,  there- 
fore, must  agree  with  the  views  I hold. 

Thirdly,  all  men  possess  the  same  elements. 
The  truth  of  this  proposition  may  be  justly  in- 
ferrred  from  the  discussion  of  the  preceding 
one.  Man,  having  been  formed  of  the  dust  of 
the  ground,  and  having  been  vivified  and  im- 
mortalized by  the  breath  of  God,  must  have  in 
him  dust  or  matter  and  breath  or  spirit.  And 
since  matter  and  spirit  are  the  only  elements 
found  in  man,  we  reasonably  conclude  that 
all  men  possess  the  same  elements. 

Fourthly,  all  men  are  immortal.  I do  not 
refer  to  the  material  body,  which  is  only 
the  house  wherein  man  lives  while  on 
earth,  but  I refer  to  the  soul  which  alone 
is  man  in  the  truest  and  most  enlightened 
conception  of  that  term.  Do  you  doubt 
that  men  are  immortal?  If  you  do,  you 
must  also  believe  that  death  ends  it  all;  that 


All  Men  Are  Equal. 


33 


the  statement  that  “it  is  appointed  unto  men 
once  to  die.  but  after  this  the  judgment,”  is  a 
biblical  lie:  that  ffod  is  a fraud  and  a fool 
and  that  you  “are  of  all  men  most  miserable.” 
Do  you  believe  that  there  is  anything  else  upon 
the  earth  except  man  that  has  a soul?  If  you 
do.  point  it  out  to  me  at  once  and  I will  throw 
down  my  pen.  rush  up  to  it,  fall  down  before  it 
and  call  it — Man!  Then,  if  we  all  are  created 
equal,  have  a common  origin,  possess  the  same 
elements  and  are  immortal,  I take  it  to  be  suffi- 
ciently demonstrated  that  mankind  is  a unit 
and  all  men  are  equal,  each  to  each. 

Now,  perhaps,  there  may  be  some  big-headed 
blue-blooded  and  weak-kneed  son  of  a king,  or 
son  of  a king's  son  of  some  one  of  the  so-called 
live  races,  who  is  going  to  swell  up  and  pout 
out,  because  I say  that  all  men  are  by  nature 
equal.  This  creature  will,  no  doubt,  imagine 
himself  to  be  better  than  his  brother,  because 
he  happens  to  be  rolling  in  wealth  and  luxury, 
while  his  brother  is  sweating  under  toil  and  op- 
pression; or  because  he  has  rubbed  his  head 
against  college  walls  and  comes  out  with  a long- 
tail  of  degrees,  while  his  brother  signs  his  name 
with  a Roman  cross  and  makes  an  arithmetic 


34 


Ham  and  Dixie. 


with  his  fingers;  or  because  his  ancestors  at 
some  point  in  the  ascending  line  once  sat  upon 
a royal  throne  and  waved  the  sceptre  of  power, 
while  his  brother’s  forefathers  have  from  time 
immemorial  contented  themselves  with  greasy 
footstools  and  have  been  ruled  by  the  rod  of 
iron ; or  because  his  skin  is  white,  his  nose  is 
high,  his  lips  are  thin  and  his  hair  is  straight, 
while  his  brother’s  skin  is  black,  his  nose  is  flat, 
his  lips  are  thick  and  his  hair  is  wool.  They 
tell  me  that  during  one  period,  the  crowned 
heads  and  the  royal  families  of  Europe  actually 
believed  that  they  belonged  to  a superior  race 
than  that  of  the  peasantry  and  the  rabble,  and 
hence  they  set  up  and  put  into  practice  the 
doctrine  of  the  “divine  right  of  kings,”  against 
which  the  iron  Cromwell  dealt  such  terrible 
and  crushing  blows.  To  all  this  kingly  crowd, 
who  claim  that  they  are  born  superior  to  the 
masses,  I will  state  that  they  now  constitute 
a stale  and  withering  minority;  for  the  world  is 
learning  fast  that  courage  and  virtue  and  wis- 
dom are  the  only  elements  of  greatness  and 
superiority,  and  that  it  is  a noble  part  for  those 
in  high  places  to  recognize  the  humble  but  true- 
hearted commoners  as  brothers,  and  to  stoop 


All  Men  Are  Equal. 


35 


clown  and  give  them  a helping  hand.  Thus, 
we  find  to-day  that  the  best  and  the  wisest  of 
the  land  have  undertaken  to  establish  and  pro 
tect  the  liberties  of  the  common  people,  the 
rights  of  women  and  the  interests  of  the  poor 
and  oppressed  nations  of  the  earth.  Indeed,  I 
honestly  believe  in  the  universal  brotherhood 
of  man  as  strongly  as  I believe  in  the  eternal 
fatherhood  of  God.  Furthermore,  I believe 
that  the  time  is  fast  approaching  and  its  front 
guard  is  even  now  looming  up  in  the  distance, 
when  the  principle  of  absolute  and  uncondi- 
tional equality  of  mankind  will  spread  over 
the  face  of  the  earth  like  a mighty  sea  and 
when  he,  who  so  far  lags  behind  as  not  to  adopt 
and  act  upon  this  principle,  will  sink  down 
upon  the  pebbly  bottom  of  the  deep,  while  the 
swelling  tide  of  progress  will  sweep  on  over 
his  head.  Understand,  however,  that  when  I 
say  that  all  men  are  by  nature  equal,  I do  not 
mean  that  their  bodies,  forms,  colors,  features, 
accomplishments,  idiosyncrasies  and  adapta- 
bilities are  identical  or  equal ; but  I do  mean 
that  the  invisible,  intangible  and  incomprehen- 
sible germ  which  God  Almighty  has  planted 
somewhere  within  the  mysterious  structure  of 


36 


Ham  and  Dixie. 


a human  being;,  and  which  is  called  the  human 
soul,  has  always  been  and  will  always  be  an 
indivisible  unit  and  equal  in  all  of  its  eternal 
possibilities.  This  germ  or  principle  is  man 
himself,  and  it  is  man  in  this  sense  that  is  cre- 
tade  equal ; that  is  formed  in  the  image  of  God; 
that  does  not  admit  of  live  or  any  other  number 
of  sub  divisions,  and  is  the  creature  for  whom 
Christ  died  and  whom  all  other  earthly  beings 
should  honor  and  obey.  And  i!  is  only  when 
this  doctrine  of  the  equality  of  mankind  shall 
have  been  warmly  grasped  and  thoroughly 
practiced  will  man  learn  to  treat  man  as  a 
brother,  and  this  great  old  world  of  ours  will 
swing  around  on  its  hinges  without  the  least 
friction,  and  the  Creator  of  Heaven  and  Earth 
will  look  down  upon  the  chilren  of  men  and 
pour  out  the  “oil  of  gladness”  upon  their  heads. 
But,  while  I believe,  and  others  believe,  that 
all  mankind  are  by  nature  equal,  yet  I believe 
that  none  of  us  believe  that  all  mankind  can 
be  grouped  togther  in  the  same  class,  and  are 
thus  equal  in  their  conditions.  For,  1 believe 
that  facts  will  show  to  any  sane  man  with 
eyes  opened,  that  there  are  many  classes  and 
conditions  of  men,  which  classes  and  condi- 


All  Men  Are  Equal. 


87 


tions,  I hold,  have  been  brought  about  solely 
by  external  circumstances  and  not  by  a differ- 
ence of  germ-powers.  The  painted  savage  who 
knows  nothing  save  his  arrow,  tomahawk  and 
war-wlioop,  has  certainly  not  advanced  so 
high  in  the  scale  of  intelligence  and  morality 
as  the  cultured  Caucasian  whose  mind  has  been 
trained  to  reason,  whose  heart  has  been 
touched  with  the  love  of  God  and  whose  hand 
has  been  taught  the  wonderful  craft  of  the 
ages.  The  conditions  of  men,  therefore,  admit 
of  many  degrees,  varying  all  the  way  up  from 
the  most  primary  rudiments  of  mental  power 
to  the  very  highest  feat  of  intellectual  effort 
that  now  crowns  the  world  of  science  and  of 
art.  This  indeed  shows  the  progressiveness 
and  capabilities  of  the  human  race,  and,  per- 
haps, the  unlimitable  grasp  and  scope  of  the 
human  mind.  Is  there  any  end  to  the  exercise 
and  development  of  the  soul?  Is  it  not  possi- 
ble that  man  will  continue  to  increase  in 
knowledge  and  skill  as  the  tardy  ages  roll  by? 
If  so,  what  glories  may  yet  reveal  themselves 
unto  us!  To  what  dazzling  heights  may  we  yet 
ascend!  To  what  mystic  depths  may  we  yet 
explore!  To  what  marvelous  breadths  may  we 


38 


Hum  and  Dixie. 


.yet  expand!  ‘‘What  a piece  of  work  is  man! 
how  noble  in  reason!  how  infinite  in  faculty! 
in  form  and  moving  how  express  and  admira- 
ble! in  action  how  like  an  angel!  in  apprehen- 
sion how  like  a God!  the  beauty  of  the  world! 
the  paragon  of  animals!”  Now  comes  the 
question  all  at  once  from  a thousand  throats, 
“Why  is  this  difference  in  the  condition  of 
men,  if  all  are  by  nature  equal?”  To  this 
knock-out  blow,  T take  great  pleasure  to  return 
this  idem:  Why  is  the  difference  in  the  con- 
dition of  the  prancing  steed  and  the  scrub 
pony;  the  luxuriant  forests  of  the  tropics  and 
the  stunted  shrubbery  of  the  poles;  the  sledge- 
hammer muscles  of  an  athlete  and  the  flabby 
flesh  of  an  anchorite;  the  wealth  and  influence 
of  one  brother  and  the  poverty  and  disgrace  of 
another;  the  symmetry  and  beauty  of  a sculp- 
tured image  and  the  revolting  roughness  of  a 
shapeless  quarry?  The  steed  and  pony  are 
both  horse-flesh;  the  forests  and  shrubbery  are 
both  vegetation ; the  athlete  and  the  anchorite 
are  both  men;  the  two  brothers  are  both  born 
of  the  same  parents;  the  image  and  the  quarry 
are  both  stone.  Then,  anxious  inquirer,  mar- 
vel no  more  about  the  unequal  condition,  yet 


All  Men  Are  Equal. 


39 


equal  nature  of  men,  than  you  do  about  the  un- 
equal condition  yet  equal  nature  of  a thousand 
things  about  you.  Do  you  not  know  that  the 
Creator  has  made  every  creature  with  capabil- 
ities to  develop  themselves  or  of  being  devel- 
oped by  others?  Progress,  growth  and  devel- 
opment run  through  creation,  and  every  species 
of  the  handiwork  of  God  points  to  a higher 
state  and  by  slow  gradations  is  moving  on  or 
being  moved  on  toward  that  higher  state.  Why, 
man,  even  the  cold  rocks  wedged  in  the  moun- 
tain side  and  hoary  with  age,  are  coming- 
nearer  to  the  eye  and  heart  and  brain  of  man 
and,  along  with  all  else,  are  keeping  pace  with 
the  grand  march  of  civilization. 

Again  comes  another  interrogatory:  “What 
is  the  cause  of  this  development,  and  why 
is  it  so  unequal?”  Go  ask  the  Wind,  the 
Sea,  the  Rain,  the  Storm,  the  Mountain, 
the  Stars,  the  Rivers;  go  ask  Industry, 
Economy,  Application,  Virtue  and  Faith 
in  God;  go  ask  Accident,  Fortune,  Chance, 
Circumstances,  Opportunities  and  Necessi- 
ties; go  ask  all  of  these  and  then  go  ask 
Nature’s  God,  and  they  will  answer  you.  God 
created  man  and  created  the  earth  with  a thou- 


40 


Ham  and  Dixie . 


sand  attendant  circumstances;  why  this  is  so, 
we  cannot  tell  and  no  man  dares  to  say.  Man 
stood  up  and  stepped  out  into  the  Garden  of 
Eden,  and  thence  multiplied  and  scattered 
over  the  face  of  the  earth.  A rock,  a stream, 
a wind,  may  have  changed  his  direction,  may 
have  bent  his  mind,  may  have  been  a pivot 
upon  which  he  either  turned  upward  to  heaven 
or  downward  to  hell.  The  fertile  basin  of  the 
Nile  or  the  Tigris  may  have  developed  a na- 
tion; the  sandy  deserts  and  blasting  winds  of 
Ethiopia  or  the  barren  plains  and  frozen  hills 
of  Scythia  may  have  produced  a wandering 
horde.  Place  one  of  three  twins  upon  the  ice- 
bound shores  of  Greenland,  the  other  upon 
the  sandy  desert  of  Sahara  and  the  third  upon 
the  genial  soil  of  Europe,  and,  were  it  possible 
for  them  to  live  at  all,  they  would  each  de- 
velop their  germ-powers  into  different  direc- 
tions, upon  different  subjects  and  unto  differ- 
ent degrees.  The  frozen  snows  of  Greenland 
may  freeze  out  the  ambition  of  the  one;  the 
sultry  sun  of  the  desert  may  dry  up  the  ener- 
gies of  the  other,  and  the  temperate  breezes 
of  Europe  may  fan  into  a burning  blaze  the 
dormant  powers  of  the  third.  And  this  is  nat- 


r 


All  Men  Are  Eqnal. 


41 


ural:  for  the  winds,  the  showers,  the  moun- 
tains, the  trees,  the  flowers,  and  all  the 
other  elements  of  Nature  affect  our  senses; 
direct  our  thoughts;  develop  our  powers; 
give  birth  to  our  inventions,  and  help 
to  make  if  not  completely  make  us  what 
we  are  and  what  we  hope  to  be.  Especi- 
ally was  this  true  in  the  childhood  days 
of  the  human  race,  when  Providence,  in  His 
own  mysterious  way,  was  distributing  this  new 
creature  over  the  face  of  the  earth  and  was 
adapting  him  to  the  various  physical  conditions 
then  existing  in  the  Universe.  And,  not  only 
do  the  elements  of  nature  affect  the  conditions 
of  the  human  mind  and  help  to  produce  the 
different  stages  of  human  progress,  but  these 
same  conditions  and  stages  are  also  occasioned 
by  the  application  of  man’s  natural  powers  to 
the  elements  of  Nature,  or,  in  other  words,  they 
are  occasioned  by  toil,  patience,  sacrifice,  econ- 
omy and  ambition.  Thus  it  is,  that  one  of  two 
equal  men,  with  equal  chances,  by  dint  of  labor 
and  application,  will  often  ascend  to  heights 
far  above  the  other,  who,  seemingly,  has  buried 
his  talents  in  the  earth  and  has  really  drifted 
backward  in  the  royal  path  of  life.  This  is  in- 


42 


Ham  and  Dixie. 


deed  too  plain  to  require  any  further  discus- 
sion, for  anyone  of  us  may  see  illustrations 
of  this  fact  every  day  of  our  lives  if  we  will 
but  open  our  eyes  and  look  around  us. 

Now,  applying  these  principles  to  the  various 
divisions  of  mankind,  we  find  the  Cau- 
casian race,  at  this  time,  the  head,  hands 
and  feet  of  the  world.  They  have  filled 
up  the  world  with  books  and  these  books 
with  thought;  they  have  filled  our  homes 
with  luxuries;  they  have  glided  over  the 
sea  with  wings  of  sail ; they  have  run 
over  the  land  with  prancing  steam,  and 
they  have  flown  through  the  air  on  pin- 
ions of  gas.  They  can  boast  of  military 
strength  and  splendor  and  they  can  sing  of 
daring  deeds  crowned  with  immortal  glory. 
From  them,  the  light  of  the  gospel  and  civili- 
zation has  streamed  into  the  darkest  corners 
of  the  earth,  and  to-day,  wherever  men  breathe 
the  breath  of  life,  some  representative 
of  this  progressive  race  is  found,  con- 
troling,  directing  and  leading  others  either 
upward  to  the  starry  skies  or  downward  be- 
neath the  dark,  cold  earth.  Therefore,  it  is  the 
utmost  folly  for  the  black  man,  the  brown 


All  Men  Are  Equal. 


43 


man  or  the  red  man  to  rear  and  pitch,  because 
I now  state  that  the  white  man  has  out  stripped 
the  other  divisions  of  the  human  family  and  is 
able  to  sit  down  upon  a gilded  throne,  wave  his 
magic  wand  and  bring  the  rest  of  the  world  to 
his  feet.  Do  you  not  think  so,  reader?  Do 
you  not  think  that  Great  Britain  and  Germany 
and  France  and  Spain  and  Russia  and  Italy 
and  America  and  the  Kingdom  of  the  Devil 
can  ride  rough  shod  and  iron-footed  over  sun- 
burnt Arfica,  rice-eating  China  and  the  sea- 
girt Lsles  of  the  Pacific?  Why,  certainly  they 
can;  but  certainly  they  will  not.  Very  well, 
we  will  all  agree  that  the  white  man  is  on  top, 
for  the  present.  How  did  he  get  there?  Well, 
to  start  with,  the  white  race  was  blessed  with 
the  original  dispensation  of  the  Gospel  of 
Jesus  Christ.  Secondly,  he  drifted  into  fertile 
valleys  conducive  to  progress,  and  thirdly,  but 
greatest  of  all.  he  was  industrious,  earnest,  dar- 
ing and  ambitious.  This  race  undoubtedly 
started  out  at  the  beginning  with  sleeves  rolled 
up  or  without  sleeves  and  with  club  or  sword 
in  hand  to  get  as  much  out  of  this  world  as 
possible,  and  that,  without  regard  to  the  rights 
and  feelings  of  others.  Is  this  not  so,  Mr. 


44 


Ham  and  Dixie. 


White  Man?  Did  Pharaoh  of  Egypt  care  any- 
thing about  the  sweats  and  groans  of  the  chil- 
dren of  Israel  as  long  as  they  continued  to 
make  bricks  and  plant  corn?  Did  William  of 
Normandy  care  much  about  the  oppressed  con- 
dition of  the  conquered  Britons  as  long  as  he 
could  rule  in  feudal  power  and  keep  them 
crushed  under  foot?  Did  Henry  VII.  of  Eng- 
land exercise  any  special  care  for  the  rights 
of  the  Red  Man  to  the  soil  of  North  America, 
when  the  Cabots  returned  and  told  him  of  their 
wonderful  discoveries?  Did  George  IH.,  the 
obstinate  monarch  of  Great  Britain,  regard  and 
cherish  the  God-given  rights  of  the  thirteen 
colonies?  And,  even  while  I write,  do  the 
First  Class  (?)  Powers  of  Europe  care  anything 
about  the  natural  rights  of  the  untutored 
tribes  of  Africa,  as  long  as  they  can  find  savory 
food  upon  African  soil,  with  which  to  glut 
their  own  insatiable  maws?  Why,  of  course 
not,  and  every  reader  of  history  knows  it. 

Is  this  course  of  the  Caucasian  race  right? 
Ah,  “there  is  the  rub.”  I am  no  moralist,  and, 
besides,  in  this  discussion  I am  not  dealing 
much  with  the  moral  and  spiritual  side  of  man. 
I leave  this  matter  to  the  theologians  and  to 


All  Men  Are  Equal. 


45 


God.  But  I Avill  say  this.  The  method  and  dis- 
position of  the  white  race,  in  this  particular, 
are  undoubtedly  the  straightest  and  shortest 
road  to  worldly  power  and  honor;  but,  in  God’s 
sight,  it  may  be  the  blackest  sin  and  the  deep- 
est wrong  to  oppress  a weaker  brother,  stride 
over  his  prostrate  body  and  march  onward  to 
the  summit  of  terrestrial  glory.  But,  here, 
we  will  drop  the  right  and  wrong  of  this 
question  and  proceed  to  something  else  which 
lies  more  directly  in  our  present  pathway.  The 
fact  that  the  white  man  is  on  top  still  glares 
forth  as  bright  as  ever,  and  I am  not  the  kind 
to  pick  a quarrrel  with  him  or  to  pray  down 
curses  on  his  head  simply  because  he  has  out- 
stripped me  in  the  race  and  has  won  the  prize. 
I think  it  more  fitting  that  I should  learn  a les- 
son from  my  experience  and  gird  up  myself 
for  the  next  race  which  is  at  hand.  It  may  not 
have  been  fair  for  the  winner  to  have  tripped 
me  up  and  then  run  right  on  to  the  goal ; 
but,  after  all,  there  is  no  use  of  fretting  over 
it  and  fussing  about  it,  for  this  will  only  make 
a bad  matter  worse.  Therefore,  let  that  race 
which  is  now  enjoying  the  distinction  of  being 
nearest  to  the  top,  march  onward  and  upward, 


46 


Ham  and  Dixie. 


and  let  us  who  are  in  the  rear  take  quick  step 
and  finally  gallop  to  the  front,  helping  to  bear 
aloft  the  banner  of  Progress  and  to  grease  the 
wheels  of  our  old  world  so  that  it  may  roll 
around  faster  and  roll  over  quicker  toward 
Truth  and  Light  and  God.  Then,  indeed,  will 
white  and  black  and  yellow  and  red  and  preju- 
dice and  jealousy  and  oppression  and  hatred, 
be  swept  away  in  the  purifying  breezes  of  a 
universal  reformation,  and,  everywhere  belting 
our  earth,  shall  be  seen  and  felt  the  five  zones 
of  Union,  Liberty,  Equality,  Humanity  and 
Christianity. 

O,  Spirit  of  Heaven,  speed  the  glory  of  that 
morning  when  stubborn  man  shall  bow  to  the 
better  teachings  of  his  nature  and  to  a more 
perfect  interpretation  of  Thy  will,  and  when 
he  shall  “shuffle  off  this  mortal  coil”  of  strife 
and  warfare  and  prejudice  and  oppression,  and 
■shall  recognize  and  practice  the  golden  and 
God-given  principle  that  all  men  are  equal  and 
have  the  same  joys,  the  same  pains,  the  same 
follies,  the  same  feelings,  the  same  passions, 
the  same  life  to  live,  the  same  Hell  to  shun, 
the  same  Heaven  to  gain  and  the  same  God 
to  serve! 


What  Manner  of  Man  Is  He? 


47 


CHAPTER  III. 

WHAT  MANNER  OF  MAN  IS  HE? 

Iii  this  chapter,  I shall  discuss  somewhat  the 
condition  of  the  Negro  in  the  South;  not  in  de- 
tail, but  in  a general  and  summary  manner. 
The  man  of  black  has  passed  through  consid- 
erable hardships  and  very  few  softships  during 
his  sojourn  on  American  soil.  Every  school- 
boy and  every  schoolgirl  knows  that  from  1620 
to  1865,  a period  of  two  hundred  and  forty-five 
years,  the  Negro  has  had  his  nose  to  the  grind- 
stone and  the  white  man  has  been  turning  the 
crank.  I mean  that  the  black  man,  for  two  hun- 
dred and  forty-five  years,  has  plowed,  hoed, 
chopped,  cooked,  washed,  walked,  run,  fought, 
bled  and  died  for  the  white  man;  not  because 
he  enjoyed  it  or  gained  by  it,  but  simply  be- 
cause the  stronger  man  was  on  top  and  had 
him  down,  and  for  the  time  being,  he  had  to 
grin  and  bear  it,  or  strike  and  die  in  a pile. 
Further,  we  are  told  that  not  only  has  the  Ne- 
gro expended  all  of  his  physical  being  from  the 
cradle  to  the  grave  for  the  support  and  ease 


48 


Hum  and  Dixie. 


of  his  white  master;  but  that,  in  consequence 
of  his  relation,  his  intellectual  and  moral  pow- 
ers were  also  stifled,  dwarfed  and  distorted,  and 
thus  his  whole  being  was  degraded  and  demor- 
alized. That  such  was  the  work  of  American 
slavery,  I think  all  unprejudiced  minds  will  af- 
firm; hence,  no>  reasonable  white  man  is  going 
to  gainsay  what  I have  said,  nor  will  any  sensi- 
ble black  man  fly  into  the  face  of  my  state- 
ments and  give  them  the  lie.  For  common  rea- 
son and  general  experience  will  tell  any  and 
everybody  who  has  a grain  of  either,  that  hard- 
down,  tool-like,  physical  labor;  the  frequent  use 
of  the  lash  on  naked  hide;  the  lack  of  books 
and  schools  and  teachers;  the  absence  of  an 
intelligent  form  of  Christian  worship;  the  sep- 
aration and  pairing  of  men  and  women  like 
cattle,  and  lastly,  the  submissive  and  cringing 
customs  of  plantation  life,  are,  and  must  be, 
conducive  to  the  utter  degradation  of  any  hu- 
man being  of  any  race  on  earth.  Such  indeed 
would  be  the  effect  upon  men  of  enlightened 
minds,  if  for  a long  period,  they  were  ruled  by 
the  iron  hand  of  oppression,  and  were  cut  off 
from  every  exercise  of  the  mind  which  tended 
to  improve  and  ennoble  it.  But,  when  we  re- 


What  Manner  of  Man  Is  He?  49 

member  that  the  colored  man  entered  into  the 
domain  of  slavery,  an  ignorant  and  uncultured 
savage  with  an  inheritance  of  thousands  of 
years  of  heathendom,  and  if  we  admit  that  he 
was  going  down  the  scale  of  intelligence  at 
every  successive  generation  during  the  period 
of  slavery  then  it  must  necessarily  be  admitted 
that  he  emerged  from  that  debasing  institu- 
tion a miserable  specimen  of  humanity.  And 
so  he  did,  and  so  would  any  other  branch  of 
the  human  family.  The  human  bod}-  is  a beau 
tiful  and  intricate  piece  of  machinery;  the 
human  mind  is  a great  kingdom,  having  its 
throne  and  its  scepter;  the  human  soul  is  im- 
mortal in  its  duration  and  boundless  in  its 
capacity;  but  mark  .you,  that  machinery  may 
be  so  overworked  and  broken  and  burnt  and 
twisted  until  it  shall  lose  its  beauty  and  be- 
come repulsive;  that  mind  may  be  so  dullen, 
be  clouded  and  weakened  until  its  throne  shall 
be  demolished,  its  sceptre  broken  and  its  roy- 
alty changed  into  dung-hill ; and  that  soul  may 
be  so  bounded  and  oppressed  and  tormented 
and  besmutted  until  it  shall  lose  its  pristine 
grandeur  and  shall  be  made  to  eke  out  a worth- 
less and  miserable  existence  throughout  all 


50 


Ham  and  Dixie. 

time  and,  perhaps,  throughout  the  ceaseless 
ages  of  eternity. 

Now,  let  us  see  what  the  status  of  the 
Negro  as  he  came  forth  from  the  dark  and 
gruesome  cell  of  slavery  and  entered  into 
the  vestibule  of  the  Temple  of  Freedom. 
Financially  and  materially,  the  colored  man 
had  nothing  except  an  inexperienced  brain, 
untrained  hands,  access  to  manual  labor 
and  low  wages,  discouragement  and  preju- 
dice from  without,  dissension  and  jealousy 
from  within,  and  a cold,  but  curious  world 
to  gaze  upon  him  and  shrug  its  shoulders  and 
say,  “I  told  you  so.” 

Physically,  he  was  tough,  rough  and 
muscular;  his  hair  was  thick,  knotted  and 
nappy;  his  feet  and  hands  were  large 
and  thick;  the  expression  on  his  face  was  sub- 
missive and  worried;  his  gait  was  wabbling 
and  ungraceful  and  his  physical  courage, 
though  normal  on  all  other  subjects,  actually 
paled  into  trembling  shadow  when  confronted 
by  a white  face.  Just  here,  some  well-dressed 
Negro  Chesterfield  of  to-day  may  wince  and 
rant,  and  swear  that  I am  overdrawing  the  re- 
sult of  slavery  upon  the  physique  of  his  race; 


What  Manner  of  Man  Is  He? 


51 


but,  if  this  creature  w ill  only  call  himself  back 
aud  remember  that  I refer  to  the  masses  of  the 
colored  people  fresh  from  the  cotton -fields  of 
the  South,  and  that  1 exclude  him  and  his  pa 
and  his  pa's  pa,  who  have  always  lived  ‘‘like 
white  folks,”  I think  he  will  change  up  and  al- 
low himself  to  agree  with  me.  Have  any  of 
you  ever  seen  a “cullud  pusson”  at  any  time 
after  the  war  in  the  (id's  and  70's,  walking  along 
the  dusty  highway  with  a stick  across  his  shoul- 
der and  a bundle  at  the  rear  end  of  that  stick; 
with  torn  hat,  hickory  shirt,  sleeves  and  trous- 
ers rolled  u}>,  bare  legged,  bare  footed,  singing, 
sweating  and  raising  dust?  Have  you  ever  ac- 
costed such  an  individual,  drawn  him  out  upon 
the  subjects  of  ante-bellum  days  and  “de  white 
folks?”  Have  you  noticed  the  cloud  in  his 
mind  as  to  dates,  causes,  reasons,  inferences 
and  conclusions?  Have  you  noticed  the  lower 
tone,  the  uneasy  mien,  the  furtive  glance  to- 
ward the  hedge  or  up  and  down  the  road,  when 
you  introduced  the  subjects  of  the  white  man, 
the  “Negro’s  rights,  or  the  Republican  party? 
Have  you  noticed  the  harmless,  arch-innocent, 
submissive,  timid  and  appealing  expression  of 
the  face;  the  unkempt  and  knotted  hair;  the 


52 


Ham  and  Dixie. 


face  dripping  with  sweat  which  he  wipes  off 
with  a hanging  end  of  his  shirt-sleeve;  his  large 
cutieled  feet  with  nails  glistening  in  the  sun- 
light— I say,  have  you  observed  all  these 
things?  If  you  have,  you  will  not  say 
that  I have  overshot  the  mark.  Reader, 
such,  no  doubt,  was  the  condition  of 
the  average  Negro  immediately  after  the 
war,  and  for  a number  of  years  there- 
after. Some  silly,  shallow-brained  white 
man's  imitator  may  profess  to  feel  ashamed  of 
the  picture  I have  drawn  and  curl  up  his  lips 
in  scornful  corners  and  rear  his  oiled  crest 
high  in  the  air  whenever  the  past  states  and  ex- 
periences of  his  worthy  forefathers  are  opened 
up  to  him.  But,  in  diametric  opposition  to  this 
“kid-glove”  recollection  of  our  ancestors’  condi- 
tion, I take  great  pleasure  to  tell  you  all  that 
I respect  and  honor  the  original  representative 
of  pure  African  blood,  whether  in  the  garb  of 
road-duster,  cotton-picker  or  trinketed  prince. 
Again,  I say  unto  you,  that  I can  peer  beneath 
that  temple  of  shade,  those  frosty  naps,  that 
humble  visage  and  And  more  love,  more  faith- 
fullness,  more  true  nobility  than  I can  ever 
decipher  from  that  flimsy,  painted  and  super- 


What  Manner  of  Man  Is  He? 


53 


ficial  Negro  copyist  of  the  white  man’s 
style,  who  to-day  infests  our  street  cor- 
ners and  other  public  places  in  our 
midst.  Let  me  tell  you,  fellow-citizens,  if 
the  Negro  succeeds  at  all,  he  must  suc- 
ceed as  a Negro  and  not  as  a mere  imitator, 
or  pliant  tool  in  the  hands  of  other  races.  Let 
it  be  known  that  I love  the  Negro’s  melody,  the 
Negro's  humor,  the  Negro’s  pathos,  the  Ne- 
gro’s wit  and  the  Negro's  blackness,  because 
these  are  original  and  God-given  and  they  can 
never  be  destroyed. 

Next,  let  us  consider  the  Intellectual  condi- 
tion of  the  Colored  Brother.  I will  say  that 
the  Negro’s  mind,  immediately  after  the  war, 
was  indeed  a dark  and  almost  empty  region. 
The  presentative  faculty,  memory,  cunning,  de- 
ceit and  an  inferior  kind  of  inventiveness 
were  about  the  principal  powers  culti- 
vated and  developed  during  the  period  of 
slavery.  Thus,  he  could  easily  remember  the 
spot  where  two  roads  crossed  or  where  one 
road  forked;  he  could  tell  you  precisely  on 
what  log  he  got  religion,  and  whether  or  not  it 
was  on  a cloudy  or  sunshiny  day;  he  could  put 
on  his  best  face  and  talk  “in”  with  “de  boss,” 


54 


Ham  and  Dixie. 


in  order  to  undermine  a fellow-workman,  and 
he  could  adroitly  and  without  previous  prepa- 
ration, trump  up  an  explanation  °f  the  dis- 
appearance of  a fat  gobbler  or  a promising 
shote.  If  he  noticed  a dog  on  his  back  whin- 
ing a doleful  ditty,  and  a few  days  thereafter 
Pompey’s  little  boy,  who  had  eaten  too  much 
green  corn,  happened  to  die,  he  would  carefully 
treasure  up  that  incident  in  his  mind  and 
ever  afterwards  declare  that  it  is  a “bad  sign" 
for  a dog  to  get  on  his  back  and  whine,  “kase 
somebody'll  die,  sho!’”  In  justice  to  the  Negro, 
I must  state  that  this  is  by  no  means  an  indica- 
tion that  his  mind  is  inferior,  or  that  he  is  nat- 
urally superstitious  or  imbecile;  but  it  is  only 
an  example  of  the  degrading  influences  of  a 
long  process  of  slavery.  For  the  mind  of  the 
Negro  had  never  been  trained  to  observe  care- 
fully, to  classify,  generalize,  deduce  and  con- 
clude; in  other  words,  his  reason  and  judgment 
had  not  been  brought  into  activity,  and  there- 
fore he  would  jump  to  irrational  and  absurd 
conclusions  without  sufficient  premises  or  data 
to  support  his  simple  vagaries.  The  same  is 
true  of  all  minds  affected  by  the  same  environ- 


What  Manner'  of  Man  Is  He?  55 

rnents  and  dwarfed  by  the  same  damnable  in- 
beritanee. 

As  to  the  Moral  condition  of  the  black  man, 
it  might  be  said  that  he  was  rather  in  a low- 
state. 

It  is,  perhaps,  but  fair  to  admit  that  he  would 
occasionally  disturb  the  equilibrium  of  the 
Eighth  Commandment;  that  he  was  deceptive 
and  often  inclined  to  downright  falsehood;  that 
he  did  not  possess  the  highest  regard  for  the 
sacredness  of  the  marriage  relations,  and  that 
he  did  not  place  a very  high  estimate  upon 
female  virtue.  Hence,  we  often  found  him 
slipping  “up,”  or  rather  down  into  some  insig- 
nificant yet  degrading  muddle;  “churched”  in 
some  ecclesiastical  council;  or  arraigned  before 
some  civil  tribunal  of  justice. 

Here,  I w ill  say  again,  that  it  w-as  no  more 
imbedded  in  the  Negro's  nature  to  be  immoral 
than  in  any  other  race,  and  that  any  other  limb 
of  the  human  family,  be  it  as  wdiite  as  driven 
snow-,  or  as  red  as  crimson,  would  have  been 
in  the  same  moral  state  as  the  black  race,  if 
it  was  subjected  to  the  same  conditions.  Even 
as  it  w-as,  it  might  be  said  that  the  enlightened 
races  of  the  earth  were  equally  as  guilty  of  the 


56 


Ham  and  Dixie. 


same  acts  of  immorality  as  the  Negro  I have 
just  described.  There  was  this  distinction, 
however:  the  black  man  lifted  a hen  off  of  her 
roost,  or  a pig  out  of  his  pen ; the  white  man 
embezzled  his  thousands  and  swindled  his  mill- 
ions in  the  craft  of  lawful  trade;  the  black 
man  failed  to  estimate  the  true  value  of  the 
virtue  of  his  own  women,  the  white  man  failed 
to  estimate  the  true  value  of  the  virtue  of 
women  of  other  races;  the  black  man  drank 
his  “red  eye”  and  staggered  around  in  public 
places  with  empty  pocketbook  and  mouthful 
of  big  words;  the  white  man  drank  his  cham- 
pagne and  fine  whiskey  in  club-rooms  and  iu 
private  parlors,  and  was  taken  home  in  a 
closed  carriage. 

Thus,  the  Negro,  because  he  was  poor  and  ig- 
norant, practiced  a low  and  public  immorality; 
while  the  white  man,  because  he  was  rich  and 
intelligent,  practiced  a high  and  private  im- 
morality. Both  kinds  of  immorality  are  equal 
and  one,  just  as  the  Negro  and  the  white  man 
are  equal  and  one.  Human  nature  is  always 
and  everywhere  the  same,  and  “a  man  is  a man 
for  a’  that.”  So,  if  any  of  my  readers  in  this 
progressive  Nineteenth  Century  is  so  dead 


What  Manner  of  Man  Is  He  ? 


57 


asleep  or  so  strongly  prejudiced  or  so  grossly 
ignorant  or  so  sadly  incredulous  as  not  to  be- 
lieye  that  all  human  nature  is  the  same,  I 
would  respectfully  advise  you  either  to  change 
your  opinions  on  this  line  or  close  the  book 
and  say  nothing.  For,  mr  whole  discussion  is 
based  upon  that  principle  as  a foundation  stone 
and  it  may  continually  rasp  against  your  sen 
sitiye  souls  and  make  you  sick,  and  I do  not 
wish  to  produce  an  epidemic  among  you.  for 
then  the  world  will  know  you  are  guilty  and 
will  only  laugh  at  your  calamity;  and,  besides, 
as  your  disease  would  be  a peculiar  one,  you 
may  not  be  able  to  find  any  physician  to  pre- 
scribe for  you  or  any  remedy  that  will  suit  your 
case. 

Spiritually,  the  average  colored  man  was  all 
emotion.  The  dark  days  through  which  lie  had 
passed,  and  was  passing,  spread  over  and  about 
him  like  a thick  cloud ; the  hope  of  the  religion 
of  Jesus  Christ  bursting  through  this  surround- 
ing darkness  and  upon  his  benighted  and  dis- 
tressed soul,  filled  and  thrilled  every  tissue  and 
fibre  of  his  being  with  sensations  of  fantastic 
delight,  and  then  it  was  that  he  was 
lifted  above  and  beyond  the  miserable 


58 


Ham  and  Dixie. 


conditions  of  life  and  up  into  the  im- 
agined courts  of  eternal  joys.  Then  he 
sruggles  and  leaps  and  plunges  as  if  to 
loosen  himself  from  his  earthly  coil  in  order 
that  his  soul  may  feast  forever  upon  the  glories 
and  beauties  of  his  Heavenly  vision.  Thus  he 
shouts  and  “gits  ’ligion,”  and  his  “soul  feels 
happy,”  and  he  knows  that  he  is  a “child  of 
God,”  and  he  has  given  unto  him  a “little  white 
stone,”  and  he  is  “gwine  to  heben  sho  is  you 
born!”  These  truly,  are  some  of  his  favorite 
expressions  when  in  this  ecstatic  state,  and 
these  expressions  and  those  gesticulations  re- 
ally constitute  the  corpus  of  his  religion.  For, 
after  these  bodily  and  verbal  demonstrations 
are  made  in  open  church,  his  religious  part 
has  been  essentially  performed,  and  now,  sat- 
isfied that  lie  has  been  “born  agin,”  he  goes 
forth  breaking  the  Sabbath  with  idle  stories, 
courting  other  men’s  wives,  deceiving  his 
neighbors,  ignoring  his  debts,  drinking  his 
whiskey  and  often  committing  raids  upon  the 
personal  goods  of  another.  Of  course,  this 
description  was  not  literally  true  in  every  case. 
For  I sincerely  believe  that  there  were  some 
few  who  were  true  as  steel,  and,  as  far  as  they 


What  Manner  of  Man  Is  He  f 


59 


knew,  were  genuine  disciples  of  Christ.  And 
even  now,  while  my  pen  moves,  I be- 
lieve that  they  are  shouting  around  the 
great,  white  throne  in  Heaven,  cast- 
ing their  glittering  crowns  at  the 
Father’s  feet  and  crying  out  “Holy!  Holy! 
Holy!  Lord  God  Almighty,  which  was,  and  is, 
and  is  to  come!”  Further,  I believe  that  a 
greater  proportion  of  our  people  were  saved 
in  Heaven  at  that  day  than  others  more  en- 
lightened, because  they  served  God  with  the 
clearest  light  they  had  and  in  the  best  way  they 
knew  how,  and,  after  all,  that  is  all  we  can 
expect  of  any  one,  and,  as  far  as  we  know,  it  is 
all  that  God  expects. 

In  this  way,  I have  briefly  outlined  somewhat 
the  condition  of  the  Negro  immediately  after 
the  war,  which  gave  him  his  freedom.  This 
race  has  been  ejoying  the  blessings  of  liberty 
for  thirty  years  and  has  rapidly  improved  its 
material,  physical,  intellectual,  moral  and  spir- 
itual conditions;  and,  perhaps,  considering  the 
difficulties  with  which  it  has  been  surrounded, 
it  has  improved  as  rapidly  as  might  be  ex- 
pected of  any  race.  Therefore,  the  Negro’s 
present  condition  is  far  better  and  much  more 


60 


Ham  and  Dixie. 


advanced  than  that  which  I have  just  been 
describing,  although  much  of  this  description 
will  still  apply  to  his  present  status,  which  fact 
will  be  more  readily  noticed  in  a subsequent 
chapter.  However,  it  will  give  .me  pleasure  to 
state  that  the  colored  people  of  the  South,  at 
this  time,  own  thousands  of  broad  acres  of 
land;  hundreds  of  thousands  of  solid  Ameri- 
can dollars;  several  flourishing  and  prof- 
itable corporations;  numbers  of  good 
schools.  Seminaries  and  Universities:  many 
successful  Doctors,  Lawyers,  Clergymen 
and  other  professional  men,  and,  in  general, 
it  may  be  said  that  this  race  is  surely 
marching  upward  to  a higher  plane  and,  with 
the  help  of  God  and  the  co-operation  of  good 
men,  it  will  soon  take  its  place  in  the  front 
ranks  of  civilization. 

Thus,  it  seems  that  the  Colored  Brother  has 
at  last  passed  through  the  dark  days  of  slavery 
and  the  trying  times  of  reconstruction,  and  is 
still  alive  and  on  Southern  soil,  and,  further- 
more, is  fast  improving  in  the  knowledge  and 
practice  of  civilized  life.  This  undoubtedly 
proves  to  the  world  that  this  black-skinned  and 
curly-headed  race  has  a wonderful  power  of 


What  Manner  of  Man  Is  He  f 


61 


endurance  and,  like  the  children  of  Israel, 
thrives  and  multiplies  rapidly,  even  under  the 
most  terrible  opprssion.  The  Negro  has  been 
a faithful  and  profitable  slave  for  over  two 
hundred  years;  he  has  bowed  his  head  for  the 
white  man's  blows;  he  has  bared  his  back  for 
tlm  white  man’s  whip,  and  lie  has  suffered  un- 
told and  untellable  humiliation  and  agony  for 
the  white  man’s  ease  and  gain.  Although  ‘‘lie 
was  oppressed,  and  he  was  afflicted,  37et  he 
opened  not  his  mouth;  he  was  brought  as  a, 
lamb  to  the  slaughter,  and  as  a sheep  before 
her  shearers  is  dumb,  so  he  openeth  not  his 
month."  When  he  was  left  on  the  plantation 
to  support  and  protect  the  wives,  daughters 
and  children  of  the  Southern  warriors,  and 
though  it  was  in  his  power  to  burn,  pillage, 
murder  and  drain  the  South  of  its  precious 
life-blood,  he — the  noble  creature  that  he  was 
— stood  at  the  entrance  of  his  master’s  dwell 
ing,  as  firm  as  a mastiff,  ever  ready  to  die  in 
defense  of  “missus  and  de  Chilian.”  Was 
there  ever  virtue  of  a higher  order  than  this? 
This  was  not  human,  for  man  will  wreak  ven- 
geance when  the  time  is  fitting;  it  was  divine, 
for  God  is  slow  to  anger  and  swift  to  mercy. 


62 


Ham  and  Dixie. 


And  again,  after  the  war,  we  are  told  that  men 
would  disguise  themselves  in  gowns  and  cloaks 
and  caps  and  horns,  and  arm  themselves  with 
whips  and  pistols  and  rifles,  and  break  into  the 
peaceful  huts  of  black  men  in  dead  of  night, 
while  slumber  was  sweet  to  the  soul,  arouse 
the  slumbering  inmates,  whip  them  until  the 
blood  would  run  like  water  from  the  gaping 
wounds,  or  stretch  them  between  the  heavens 
and  the  earth  until  their  necks  were  broken 
and  their  souls  had  gone  to  God,  or  set  them 
off  within  range  and  riddle  their  poor  black 
bodies  with  the  rifle’s  bullet.  Yet,  through  it 
all,  the  Negro  “opened  not  his  mouth.” 

My  readers  must  understand  that  I do  not 
bring  up  the  deeds  of  those  dark  and  bloody 
days  in  order  to  call  forth  sympathy  for  the 
Negro,  or  stir  up  hatred  for  the  white  man;  but 
1 merely  mention  these  things  to  show  the  mar- 
velous power  of  uncomplaining  endurance  that 
is  possessed  by  the  black  race.  It  is  not  in 
the  scope  of  this  little  volume  to  resurrect  the 
“bloody  shirt  and  wave  it  dripping  with  gore 
before  the  eyes  of  the  whites  and  blacks,  in  or- 
der that  they  might  rush  upon  each  other  and 
drench  the  land  with  fraternal  blood;  but  it  is 


What  Manner  of  Man  Is  He  t 


63 


rather  its  mission  to  draw  a curtain  over  the 
sins  of  the  past  and  allow  the  myrtle  of  peace 
to  poise  itself  between  them  in  the  peaceful 
calm  of  everlasting-  friendship.  In  concluding 
this  sketch  of  the  Negro’s  enduring  power,  and 
incidentally  of  the  white  man's  treatment  of 
him,  it  might  be  said  that  those  who  are  in- 
clined to  look  through  the  eyes  of  other  por- 
tions of  mankind,  may  find  but  little,  if  any- 
thing, to  justify  such  a course  of  action  prac- 
ticed by  the  Southern  whites  upon  the  South- 
ern blacks;  but,  on  the  other  hand,  those  who 
look  upon  this  same  treatment  through  the 
eyes  of  the  Southern  white  man  and  consider 
his  training,  passions  and  prejudices,  may  find 
for  such  treatment  many  palliating  excuses,  if 
not  complete  justification.  No  doubt  other 
races,  if  placed  in  the  same  situation  as  the 
white  people  of  the  South,  would  have  treated 
the  Negro  in  the  same  manner.  And,  I verily 
believe  that  this  self-same  patient  and  long- 
suffering  race,  which  I have  just  been  describ- 
ing, would  have  lorded  it  over  the  white  man 
with  equal  cruelty  and  oppression  if  circum- 
stances had  placed  him  where  the  white  man 
stood  and  the  white  man  in  the  position  that 


64 


Ham  and  Dixie. 


lie  himself  occupied.  For,  we  are  all  weak  and 
liable  to  do  wrong,  and  each  of  us  has  his  own 
peculiar  share  of  human  frailties.  Therefore, 
let  no  one  be  too  hasty  to  note  and  condemn 
what  lie  happens  to  think  is  wrong  in  others; 
but  let  him  rather  search  his  own  heart,  reflect 
upon  his  own  actions,  find  his  own  wrongs  and 
set  them  right,  and  discover  his  own  errors 
and  correct  them.  Perhaps,  some  persons  may 
think  and  say  that  I am  not  pitching  into  the 
Southern  whites  deep  enough  and  with  suffi- 
cient “blood  in  my  eye,”  along  this  line.  To 
such  fire-eaters,  I will  reply  that  I am  not  writ- 
ing these  lines  as  a Negro,  for  the  Negro,  or  as 
a white  man's  Negro  for  the  white  man;  but 
I am  simply  writing  it  as  a man  for  Humanity. 
Therefore,  if  anybody  or  any  race  thinks  I am 
going  to  write  up  one  side  and  write  down  the 
other  without  regard  to  right  or  truth,  he  is 
sadly  mistaken.  This  is  the  grand  trouble  be- 
tween the  races  of  the  South  to-day — there  is 
entirely  too  much  one-sided  business.  The 
white  man  sees  in  himself  too  much,  and  fails 
to  see  the  best  qualities  of  the  Negro;  the  Ne- 
gro fails  to  see  his  own  defects,  but  is  contin- 
ually finding  something  wrong  in  the  white 


What  Manner  of  Man  Is  He  t 


65 


man.  Each  race  should  now  learn  to  see  more 
sparkling  virtues  in  the  other,  and  to  find  that 
in  itself  is  lodged  the  tap-root  of  much  of  the 
seeming  wrongs  and  abuses  that  may  have  been 
perpetrated  against  it. 

Now,  although  the  Negro  has  so  patiently  en- 
dured his  burdens  and  his  disadvantages,  and 
has  passed  through  his  darkest  days  and 
is  rapidly  improving  in  the  elements  of 
nationality;  yet,  it  seems  that  even  now 
he  is  not  perfectly  satisfied  with  his  lot, 
nor  is  the  white  man  of  the  South  exactly  sat- 
isfied with  the  present  condition  of  things. 
It  seems,  then,  that  on  the  part  of  the 
Negro  there  is  something  else  lacking — 
some  hankering  after  certain  positions  or  con- 
ditions for  which  his  soul  is  still  earnestly 
panting.  Man  is  by  nature  endowed  with  cer- 
tain internal  elements  for  which  there  must  be 
found  certain  external  counterparts  suitable 
and  satisfying  to  those  elements.  Thus,  he 
loves  life  and  strongly  desires  to  protect  it; 
hence,  he  has  an  arm  strong  enough  to  strike 
and  wisdom  to  manage  that  stroke  in  defense 
of  that  life.  He  has  implanted  within  his 
brain  a strong  desire  to  know  and  to  search 


6G 


Ham  and  Dixie. 


after  truth,  hence,  the  powers  of  his  mind  are 
of  sufficient  grasp  to  investigate  all  subjects 
and  the  lap  of  Nature  has  space  enough  to  fur- 
nish materials  for  his  investigations.  He  de- 
lights to  worship  and  confide  in  a Supreme  Be- 
ing; hence,  in  all  states,  in  all  climes  and  in  all 
ages  he  has  either  found,  made,  imagined  or 
had  revealed  unto  him  an  Almighty  Being  be- 
fore whom  he  bows  in  dust,  and  whose  will  is 
his  most  sacred  law.  Therefore,  because  of 
such  an  inward  desire  and  such  an  outward 
realization,  the  Negro,  although  he  has  done 
well,  and  is  apparently  happy,  is  yet  neverthe- 
less unsatisfied  and  is  seeking  for  the  exercise 
of  some  power  or  the  gratification  of  some  sen- 
timent  hitherto  beyond  his  reach.  Some,  per- 
haps, may  say  that  the  Negro  is  perfectly  con- 
tented with  his  present  lot;  that  he  is  always 
careless,  cheerful  and  happy,  and  that  he  is  a 
creature  who  tamely  submits  to  the  inevitable, 
be  it  hard  or  soft,  and  that  therefore  he  is 
eminently  fitted  for  his  past  and  present  condi- 
tions. I will  say  to  this,  while  it  is  true  that 
the  colored  man  has  a remarkable  capacity  for 
adapting  himself  uncomplainingly  to  any  and 
all  circumstances,  however  severe  they  may 


What  Manner  of  Man  Is  He  f 


67 


be,  yet  silence  is  not  always  an  equiva- 
lent of  consent,  and,  amid  the  “whips 
and  scorns"  of  life,  he  often  feels  the 
“Divinity  that  stirs'’  within  him,  and 
then  he  stands  np  and  looks  ont  into  the  hazy 
distance  with  a longing  hope  for  a better  day. 
He  may  clap  and  whistle  and  dance  on  the 
depot  platforms  and  upon  the  hard  pavement 
of  the  street  corners;  but  at  home,  around  his 
humble  hearthstone,  in  groups  at  church,  or  in 
local  halls  and  in  his  State  and  National  con- 
ventions, he  is  constantly  lamenting  his  hard 
lot  and  his  lack  of  opportunities,  and  often 
plans,  resolves,  petitions  and  appeals  to  others 
for  recognition  and  assistance. 

What  does  it  all  mean?  It  simply  means 
that  the  colored  man  is  a human  being, 
and  although  flattered  by  others  and  per- 
suaded to  believe  that  he  is  moving  on 
nicely;  yet  his  powers  must  not  be  con- 
fined to  any  prescribed  limits,  his  mind 
must  not  meet  any  wall  across  the  line  of  its 
progress,  through  which  it  dares  not  flash  a 
ray  of  light,  and  his  soul,  like  the  feathered 
songster  of  the  air,  wants  to  rise  on  wings  of 
ambition  to  the  most  distant  heights  and  bathe 


68 


Ham  and  'Dixie. 


itself  in  the  glowing  light  of  a million  worlds. 
It  is  not  a free  body  that  the  Negro  wants — 
thank  God  he  has  that.  It  is  a free  sonl  for 
which  he  groans,  and  when  the  chains  of  steel, 
which  now  bind  his  grandest  aspirations  to  the 
humblest  stations  of  life,  shall  wane  into 
threads  of  straw,  then  will  he  be  free  indeed, 
and  his  groanings  will  cease  and  his  soul,  as 
to  its  temporal  condition,  will  be  thoroughly 
satisfied. 

The  history  of  the  Negro  lias  been  a pecu- 
liar one.  From  the  darkness  of  Ethiopia, 
where  he  roamed  over  the  plains  and  through 
the  forests  in  wild  and  untaught  savagery,  to 
the  ungenial  shores  of  the  New  World,  where 
the  white  man  and  the  powers  of  Darkness  held 
him  in  bonds  of  iron  for  nearly  two  hundred 
and  fifty  years,  and,  then,  having  been  brought 
safely  through  the  perils  of  warfare,  he,  by 
some  fortunate  stroke,  was  ushered  into  a 
state  of  full-fledged  citizenship!  Now,  he  is  ar- 
rayed in  citizen’s  apparel  and  .yet  not  enjoying 
a citizen’s  privilege;  enrolled  as  an  American, 
and  yet  not  at  home  on  American  soil;  pro- 
tected by  the  Constitution  of  the  United  States 
and  the  arms  of  the  nation,  and  yet  handled 


What  Manner  of  Man  Is  He? 


69 


by  a stronger  race  at  will  and  prevented  from 
enjoying  those  rights  to  which  the  laws  make 
him  entitled. 

What,  in  truth,  is  the  Negro  of  today? 
Is  he  slave,  alien,  parasite  or  citizen?  The 
slave,  both  body  and  soul,  is  controlled  by  a 
master;  but  does  not  the  white  man  control  the 
body  and  limit  the  spirit  of  the  Negro?  An 
alien  is  one  born  without  the  jurisdiction  of 
the  United  States  and  over  whom  this  govern- 
ment has  no  power;  but  is  not  the  Negro,  as  a 
race,  born  under  the  jurisdiction  of  the  King- 
dom of  Slavery,  and  is  it  not  true  that  the  gov- 
ernment of  the  United  States  is  powerless  to 
protect  him  in  the  exercise  of  his  just  rights? 
A parasite  is  a creature,  either  animal,  or  veg- 
etable, that  hangs  on  and  depends  upon  some 
other  creature  from  which  he  derives  a scanty 
and  uncertain  existence;  but  is  not  the  Negro 
mechanically  hanging  on  to  this  government, 
and  is  he  not  depending  upon  the  white  nlan 
for  employment  in  order  to  secure  the  necessi- 
ties of  life?  A citizen  is  one  who  enjoys  the 
freedom,  the  priviledge  and  the  protection  of  a 
free  city  or  a free  government;  but  does  not 
the  Constitution  declare  that  “all  persons  born 


70 


Ham  and  Dixie. 


or  naturalized  in  the  United  States  and  subject 
to  the  jurisdiction  thereof,  are  citizens  of  the 
United  States  and  of  the  state  wherein  they  re- 
side?” The  Negro  is  surely  a strange  mixture 
of  human  possibilities,  and  his  condition  and 
opportunities  are  equally  as  strange.  Is  it  too 
much  to  hope  that,  out  of  this  peculiar  condi- 
tion, God,  who  is  at  the  helm  of  the  Universe, 
will  yet  bring  this  race  on  to  a realization  of 
'vreat  things  and  to  the  possession  of  high 
places?  Never  yet  lias  the  Negro  made  a rec- 
ord of  himself  on  the  pages  of  the  history  of* 
civilization,  and  may  we  not  hope  that  his  his- 
tory is  yet  to  be  written  in  indelible  letters  on 
tablets  of  adamant? 

Only  let  the  Negro  be  original;  let  him  be 
free  and  independent;  let  him  be  true  and  brave 
and  noble ; let  him  trust  in  the  righteous  God 
of  Heaven  and  the  land  that  gave  him  birth 
will  yet  live  to  be  proud  of  his  efforts,  to  re- 
spect and  honor  him  and  to  adopt  him  in  the 
family  as  a returned  prodigal  who  had  spent 
his  early  life  in  “feeding  swine.” 

Black  man,  fear  not.  Your  glory  will  ere 
long  burst  upon  you  with  all  the  radiance  of 
a noonday  sun.  Be  ready;  be  watchful;  and 
“quit  you  like  men.” 


The  Five  Pillars. 


71 


CHAPTER  IV. 

THE  FIVE  PILLARS. 

In  the  preceding  chapter,  I have  somewhat 
described  the  past  condition  of  the  colored 
man;  his  great  power  of  endurance  and  his 
longing  for  free  air.  I have  also  stated  that, 
not  only  is  the  Negro  himself  dissatisfied  with 
his  present  lot,  but  that  the  white  race,  be- 
cause of  the  Negro,  is  also  dissatisfied  with 
the  condition  of  affairs  in  the  South;  and  hence 
they  are  both  frequently  suggesting  plans  and 
advancing  theories  whereby  this  state  of 
things  may  change  for  the  betterment  of  all 
concerned.  Thus,  it  seems  that  both  Ne- 
gro and  white  man  instinctively  feel  that  the 
former  is  not  exactly  in  his  proper  sphere  and 
that  something  ought  to  be  done  to  place  him 
aright,  to  adjust  the  relations  between  the  two 
races  and  to  improve  the  general  condition  of 
the  South.  If  then,  we  take  it  as  proved  that 
the  black  man  is  not  yet  enjoying  that  state 
which  he  desires  to  reach,  and  toward  which 
he  is  striving,  it  now  behooves  us  to  look  into 
this  matter  more  carefully  in  order  that  we 


Hum  and  Dixie. 


72 

may  more  clearly  understand  his  troubles,  the 
nature  thereof,  the  causes  therefor,  and, 
finally,  how  these  troubles  may  be  removed 
and  he  be  made  truly  happy  and  prosperous. 
In  other  words,  we  want  to  diagnose  his  case 
under  all  the  light  of  sound  reason  and  impar- 
tial justice;  probe  with  keen  instruments  to 
the  core  and  search  for  the  seat  and  origin  of 
his  disease,  and  then  subsequently  write  out  a 
prescription  adapted  to  his  ills  and  which,  if 
tilled  and  followed  by  himself,  will  effect  his 
cure  and  bring  him  to  that  state  of  healthful- 
ness for  which  his  innermost  soul  is  now  crav- 
ing. 

From  these  preliminary  remarks,  it  will 
be  seen  that,  in  my  present  work,  I will  make 
it  my  duty  to  tell  to  all  the  world,  both  great 
and  small,  what  is  specifically  the  matter  with 
the  black  man ; the  primary  cause  of  his  pres- 
ent unsatisfying  condition;  and,  finally,  I will 
tell,  as  best  I can,  what  this  race  must  do  and 
what  others  must  do  for  and  with  said  race  in 
order  that  all  these  troubles  may  be  rolled 
away  and  the  whole  country  be  benefited  there- 
by. Now,  then,  if  the  Negro  is  sick  there  is 
something  wrong  with  his  physical  or  mental 


The  Five  Pillars. 


73 


mechanism;  if  he  is  in  trouble  there  is  some- 
thing- wrong  with  his  relations  to  the  external 
world;  if  he  is  dissatisfied,  he  must  either  be 
sick  or  in  trouble  or  else  imagines  himself  to 
be  in  one  of  such  states.  Well,  we  will  say 
that  the  Negro  is  mentally  sick,  in  trouble  and 
is  also  dissatisfied;  and  that  all  this  is  so  be- 
cause of  the  facts  that  his  own  mechanism  is 
out  of  order,  his  relations  with  the  external 
world  are  in  bad  shape  and  he  imagines  himself 
in  a far  worse  condition  than  he  really  is.  We 
will  say,  further,  that  he  either  fancifully  im- 
agines or  reasonably  believes  that  the  white 
man  of  the  South  oppresses  him;  closes  the 
avenues  to  the  choicest  places  against  him,  and 
does  not  tender  to  him  that  encouragement  and 
recognition  to  which  he  thinks  he  is  entitled. 
This  imagination  or  belief,  resting  upon  and 
hanging  over  his  mind  from  day  to  day  like  a 
black  cloud,  sickens  him,  baffles  him  arud  pro- 
duces in  him  that  longing  for  the  uplifting  of 
that  cloud  and  the  ushering  in  of  a healthful 
and  invigorating  stream  of  pure  light. 

Then,  the  great  thing  that  is  troubling  the 
Negro,  and  that  is  also  rendering  the  white 
man  dissatisfied  and  is  disturbing  the  peace 


74 


Ham  and  Dixie. 


and  retarding  the  progress  of  the  South,  may 
resolve  itself  simply  into  the  real  or  imagined 
condition  of  the  Negro  himself  and  the  rela- 
tions existing  between  him  and  the  white 
man.  Here  is  the  situation  to  a pin’s  point. 
The  Negro  thinks  that  the  white  man  of  the 
South  hates  him  and  is  prejudiced  toward  him 
because  his  skin  is  black  and  his  hair  is  short; 
he  thinks  that  there  is  nothing  wrong  with 
himself  which  should  cause  the  white  man  to 
ignore  him  or  to  keep  him  relegated  to  the 
backyard.  Therefore,  he  thinks  his  present 
state  is  due  altogether  to  the  white  man  of  the 
South,  who  is  the  roaring  lion  in  the  pathway 
of  his  progress  by  which  he  cannot  pass,  and 
near  which  he  is  afraid  to  approach.  On  the 
other  hand,  the  white  man,  having  been  ac- 
customed to  buy  and  rope  and  work  and  whip 
the  Negro  like  oxen,  cannot  bear  the  idea  of 

seeing  these  oxen  in  the  garb  of  men,  with 

« 

brains  in  their  heads  and  souls  in  their  bodies, 
taking  a part  of  the  reins  of  the  government 
and  occupying  a few  high  places  of  honor  in 
the  land.  Thus,  the  Negro  continually  abuses 
the  Southern  whites  because  they  do  not  open 
their  bosoms  and  tell  him  to  jump  in,  and  the 


The  Five  Pillars. 


75 


white  man  is  continually  ignoring  the  Negro, 
holding  him  back  from  and  keeping  him  out  of 
any  position  of  honor  for  which  he  may  happen 
to  be  qualified.  This  desire  for  recognition  on 
the  part  of  the  black  man  and  the  consequent 
failure  to  receive  it  from  the  white  man;  this 
ignoring  of  the  black  man  on  the  part  of  the 
white  man  and  a consequent  desire  to  keep 
him  down  and  out,  and  this  constant  wrangling 
and  confusion  between  the  two  races — all  tend 
to  create,  first,  that  dissatisfaction  among  the 
Negroes  to  which  I have  already  referred;  sec- 
ondly, that  peculiar,  disgusting  sensation  of 
the  white  man  toward  the  Negro  and  toward 
the  general  condition  of  affairs,  and,  lastly, 
that  conservative  and  non-progressive  state 
into  which  the  South  has  drifted  and  from 
which  it  is  just  now  beginning  to  emerge 
Now,  to  satisfy  these  desires,  to  adjust  these 
differences  and  to  put  on  a safe  and  harmoni- 
ous basis  the  entire  condition  of  the  South,  is 
the  great  problem  before  the  country,  and  is 
now  the  nut  that  I have  undertaken  to  crack, 
and  which,  by  God’s  help,  I intend  to  crack 
and  give  you,  my  countrymen,  the  kernel. 
Now,  in  order  to  crack  this  nut  with  my  naked 


76 


Ham  and  Dixie. 


fist,  I first  must  draw  off  at  a great  distance 
and  gather  all  the  momentum  and  secure  all 
the  directness  of  aim  that  I possibly  can. 
Therefore,  I am  going  to  discuss  in  the  first 
place  what  are  the  essential  qualities  that  a 
people  must  have  in  order  to  become  a nation, 
and  to  be  regarded  by  others  with  feelings  of 
respect  and  recognition  and  to  be  received  by 
them  on  the  common  ground  of  equality. 

There  are  five  great  pillars  which  I shall  rear 
up,  upon  which  a nation  can  safely  rest,  nour- 
ish and  secure  a high  place  in  the  history  of  the 
world.  These  are  Union,  Integrity,  Wisdom, 
Courage  and  Ambition.  By  union,  as  used 
here,  is  meant  oneness  of  plan,  purpose  and 
action.  In  order  that  a.  people  consisting  of 
different  individuals,  families  and  communi- 
ties, may  succeed  in  some  great  undertaking, 
they  must  acquire  this  principle  of  union. 
They  must  think  and  act  as  one  man.  They 

must  all  have  the  same  object  in  view  and  must 
* 

use  the  same  means  to  secure  that  object. 
Suppose  a general  wants  to  capture  a certain 
fort  and  has  an  army  of  a thousand  men  which 
are  necessary  to  accomplish  this  work.  Sup- 
pose this  army  of  a thousand  men  are  divided 


The  Five  Pillars. 


11 

into  ten  companies  of  a hundred  men — all 
brave,  armed  and  ready  for  the  siege.  Sup- 
pose further,  on  the  morning  of  the  attack 
these  ten  companies  disagree  among  thqm- 
selves  and  secret  plans  are  formulated,  un- 
known to  the  general,  and  having  in  view  dif- 
ferent and  conflicting  objects.  We  will  say 
that  three  companies  have  decided  to  open  fire 
upon  the  fort  at  eight  o’clock;  two  companies 
have  decided  to  begin  firing  at  nine  o’clock; 
two  other  companies  have  decided  not  to  fire 
at  all,  and  the  remaining  three  companies  have 
decided  to  fire  on  the  other  seven  companies 
at  half-past  eight  o’clock.  What  do  you  sup- 
pose will  be  the  result?  Do  you  think  that 
fort  will  be  taken?  Let  us  see.  Now,  if  it 
requires  a thousand  men  to  make  the  capture, 
it  is  evident  that  three  hundred  men,  who  be- 
gin to  fire  at  eight  o’clock  are  insufficient  to 
do  the  job.  But  at  half-past  eight  three  hun- 
dren  men  are  ready  to  fire  upon  the  seven  hun- 
dred. Now,  two  hundred  of  these  seven  hun- 
dred men  will  not  fire  at  all,  and,  therefore, 
there  will  be  left  but  five  hundred  men — two 
hundred  of  whom  will  not  begin  firing  until 
nine  o’clock — to  fire  upon  the  fort  and  also 


78 


Ham  and  Dixie. 


to  repel  the  counterfiring  of  the  recreant  three 
hundred.  Thus,  if  each  man  retains  his  com- 
posure and  strives  in  an  orderly  manner  to 
carry  out  the  secret  and  conflicting  instruc- 
tions given  him,  it  is  plainly  seen  that  the  fort 
will  not  be  taken.  But,  adding  to  the  disad- 
vantages? of  a lack  of  union,  the  surprise  and 
confusion  naturally  arising  on  such  occasion; 
it  is  still  more  certain  that  the  fort  can  never 
be  taken  with  such  an  army.  Why?  Simply 
because  there  is  a lack  of  union.  That  is  all. 
The  men  may  have  been  brave  enough,  skillful 
enough  and  well  enough  armed;  but  no  union 
was  among  them  and  they  failed.  Just  so  with 
a people  or  a race.  If  there  is  a lack  of  union, 
either  as  to  time,  means,  purpose,  end  or  action, 
it  can  never  succeed.  One  illustration,  and 
I shall  have  erected  my  first  pillar.  The  thir- 
teen colonies  of  America  were  simply  one 
body  with  thirteen  arms,  and  every  arm  dealt 
terrific  blows  upon  the  cheek  of  John  Bull, 
and  after  seven  years  of  constant  slugging,  the 
said  John  Bull  retired  from  the  ring,  a sadder 
but  wiser  man.  And,  foremost  among  the  qual- 
ities that  achieved  this  glorious  victory  was 
Union. 


The  Five  Pillars. 


79 


But  a people  must  possess  Integrity  in  order 
to  become  a nation.  Integrity  is  virtue,  up- 
rightness, reliability,  honesty,  truthfulness, 
genuineness,  moral  soundness  and  freedom 
from  any  corrupting  motives.  Integrity  is  the 
solid  oak  with  broad  branches  waving  in  the 
balmy  air  and  strong  roots  bursting  through 
the  loamy  soul.  A people,  then,  must  be  mor- 
ally sound  from  head  to  heel  and  from  heart 
to  hide  in  order  to  rise  to  lofty  heights  and  to 
maintain  these  heights  when  once  they  have 
been  secured.  Many  a man  has  fallen  into  the 
mire  and  slime  of  degradation  because  of  some 
moral  weakness  which  he  had  not  the  will- 
power to  overcome.  Thus,  when  a people  be- 
gin to  practice  falsehood,  deceit,  hypocrisy,  re- 
venge, selfishness,  intemperance  and  prostitu- 
tion, their  fate  as  a nation  is  sealed  forever 
and  soon  they  must  fall  to  rise  no  more. 

It  is  said  that  the  flourishing  states  of  Greece 
and  Rome,  which  in  their  days  had  topped  the 
world,  lost  at  once  their  vaunted  powers  when 
their  virtue  had  been  besmirched  with  the  filth 
and  scum  of  those  ages.  Unbridled  vice  will 
drag  kings  down  from  their  thrones  and  soil 
their  once  crowned  heads  with  mire;  but  virtue 


80 


Ham  and  Dixie. 


will  lift  paupers  up  from  their  footstools  and 
plait  a chaplet  of  flowers  about  their  heads  and 
place  a sceptre  of  power  within  their  hands. 

And,  now,  I set  tip  the  third  pillar,  which 
is  Wisdom.  “Knowledge  is  power.”  But  wis- 
dom is  greater  than  knowledge,  for  wisdom  in- 
cludes knowledge  and  the  due  use  of  it.  Wis- 
dom also  includes  that  light  which  comes 
down  from  above  and  illumines  the  minds  and 
hearts  of  men  in  such  manner  as  all  the  treas- 
ures of  the  world  can  never  do.  That  nation  is 
wise  that  knows  all  science,  all  art,  all  litera- 
ture, all  jurisprudence,  all  philosophy,  all  the- 
ology and  then  rightly  applies  this  knowledge 
to  the  practical  and  proper  things  of  life. 
Those  who  walk  in  wisdom's  way  will  one  day 
shine  as  the  noonday  sun,  and  will  shed  their 
dazzling  light  into  all  the  remotest  corners  of 
the  earth. 

England,  perhaps,  with  her  colonies 
and  her  independent  descendants,  is  to-day 
among  the  foremost,  if  not  at  the  top,  of  the 
world’s  category  of  nations.  Why?  Because 
her  literature  and  language  are  read  and  spo- 
ken all  over  terrestrial  creation ; her  numerous 
inventions  are  employed  and  enjoyed  wherever 


The  Five  Pillars. 


81 


man  treads  the  earth  and  breathes  the  air;  her 
brilliant  minds  flash  their  light  among'  all  na- 
tions, kindreds  and  tongues,  and  lastly,  be- 
cause she  possesses  that  superior  wisdom  that 
comes  from  God,  and  which  the  world  can 
neither  give  or  take  away.  No  ignorant  people 
can  ever  hope  to  rise  high  in  the  estimation  of 
an  intelligent  and  criticising  world;  but  they 
must  be  satisfied  with  lower  stations  and  infe- 
rior places  and  with  the  position  of  servants 
and  “dumb-driven”  cattle.  Just  so  sure  as 
sunlight  is  stronger  than  darkness  and  drives 
it  away:  so  is  Wisdom  more  powerful  than  Ig- 
norance and  will  one  day  hurl  it  from  the  four 
corners  of  the  earth.  No  people  will  be  re- 
spected and  ought  to  be  respected,  who  is  too 
lazy  or  too  unconcerned,  when  the  opportunity 
is  within  their  grasp,  to  acquire  any  knowledge 
above  their  fellows  and  to  apply  that  knowl- 
edge toward  their  own  advancement  and  to- 
ward the  improvement  of  all  the  nations 
of  the  world.  It  is  man’s  duty  to  gain 
wisdom,  to  acquire  power,  to  teach  his 
fellows  and  to  lead  them  to  nobler 
lives.  Therefore,  in  order  to  become  a 
great  nation,  a community  or  a people  must 


82 


Ham  and  Dixie. 


first  get  wisdom,  which  is  one  of  the  surest 
means  to  that  end  for  which  they  seek  and  one 
of  the  strongest  pillars  that  support  a national 
existence. 

My  fourth  pillar  is  Courage.  The  story 
of  the  Spartans  will  never  die,  and  the 
daring  deeds  of  Alexander  and  Caesar  and  Na- 
poleon and  Wellington  and  Grant  and  Lee  will 
live  green  in  the  memory  of  a thousand  gen- 
erations. The  savage  bravery  of  the  Red  Man 
of  the  American  forests  has  won  for  him  an  ad- 
miration that  time  shall  never  efface. 

And  so,  through  all  the  ages,  wherever 
stout  hearts  beat  and  bold  brows  gather,  there 
will  always  be  found  some  faithful  admirer, 
bowing  at  their  feet  and  showering  upon  them 
praise,  honor  and  admiration.  Courage  will 
infuse  fresh  blood  into  the  sagging  veins  of  the 
patient;  courage  will  raise  up  the  head  of  the 
dying  warrior  on  a field  of  battle  and  cause 
him  to  shout  words  of  cheer  to  his  faltering 
comrades;  courage  will  lift  up  a degraded  and 
unnoticed  people  and  cause  them  to  stand  erect 
at  the  very  threshold  of  the  world’s  most 
splendid  temples;  courage  is  the  crowning  vir- 
tue which  the  Ancients  made  a god,  and  which 


The  Five  Pillars. 


83 


men  of  modern  times  will  ever  honor  as  long 
as  the  stars  glow  in  their  sockets  and  as 
long  as  the  earth  turns  on  its  axis.  That 
timid  and  cowardly  race  who  stands  trembling 
by,  while  the  brave  are  cutting  their  way 
to  fame  and  to  fortune,  must  content  itself 
with  the  slop  and  the  garbage  which  others 
have  thrown  away  to  their  swine  and  dogs.  It 
is  indeed  the  brave  hearts  and  the  dar- 
ing minds  of  this  world  that  can  hope 
to  march  into  Kings’  Palaces  and  up  to 
Royal  Thrones  amid  the  glare  of  swords  and 
the  shower  of  bullets  and  the  roar  of  cannon. 
It  is,  therefore,  as  true  as  sunlight  that  no  peo- 
ple under  heaven  can  ever  grow  into  a flour- 
ishing and  honored  nation  except  the  blood  of 
heroes  course  through  their  veins  and  fires 
them  on  to  noble  deeds.  But  a people  must 
not  only  possess  that  physical  courage  which 
nerves  them  for  the  perils  of  the  battle-field; 
but  they  must  also  have  that  mental  courage 
which  will  urge  them  toward  the  accomplish- 
ment of  Herculean  tasks  for  national  im- 
provement and  which  will  sustain  them 
through  all  the  obstacles  and  failures  of  time. 
And,  beyond  these,  they  must  also  have  that 


84 


Ham  and  Dixie , 


moral  courage  which  will  fortify  their  souls  in 
the  hour  of  temptation  and  enable  them  to 
stand  firm  as  the  hills  and  to  come  off  with 
the  laurels  of  a thousand  victories. 

My  fifth  and  last  pillar  is  Ambition.  By 
this  term,  I mean  that  proper  degree  of  desire 
to  excel,  which  prompts  an  individual  or  a peo- 
ple to  aim  toward  aud  to  strive  for  high  places 
and  great  possessions,  and  which  urge  them 
to  out-strip  all  others  around  them  by  all  hon- 
orable means  within  their  power.  Under  this 
head,  1 will  also  include  Race-pride,  a principle 
which  causes  a people  to  think  highly  of  them- 
selves and  to  believe  that  they  have  no  superi- 
ors on  earth;  a principle  which  produces  a 
high-toned,  dignified  and  progressive  nation; 
a principle  which  has  brought  the  English  peo- 
ples to  the  top  of  the  world’s  civilization  and, 
has  caused  them  to  be  honored,  perhaps, 
above  all  other  races.  It  is  a true  state- 
ment that  no  creature  can  ascend  higher 
than  his  ideal,  but  there  is  a possibility 
that  he  may  go  up  to  that  height.  A people 
then,  must  have  high  and  grand  ideals;  they 
must  not  be  satisfied  with  low  places  and  pri- 
mary stations  for  all  time;  they  must  demand 


The  Five  Pillars. 


85 


and  obtain  great  tilings,  when,  in  tlieir  very 
natures,  they  are  not  adapted  to  small  things; 
they  must  reach  high  and  get  what  they  reach 
for,  because  they  really  deserve  it,  and  not 
because  they  simply  desire  it. 

I have  placed  Ambition  last  in  line  because 
it  is  the  gas  that  sets  the  balloon  out  in 
mid-air  and  causes  it  to  float  in  space 
and  rise  beyond  the  clouds;  it  is  the 
breeze  which  spreads  the  sail  and  drives  the 
stately  ship  onward  through  the  maddening 
billows  and  wafts  her  safe  into  port,  and  it  is 
the  feathery  pinions  of  the  warbling  songster 
with  which  she  rises  on  bed  of  air  and 
bathes  her  plumage  in  the  mist  of  heaven. 
Ambition!  Thou  hast  made  an  Alexander; 
thou  hast  made  a Napoleon;  thou  hast  made  a 
Cromwell;  thou  hast  made  a Wellington.  In- 
deed, thou,  in  some  one  of  thy  many  forms  hast 
made  every  man  that  is  worth  the  making,  and 
without  thy  rasping  spur  man  would  sink  into 
an  idle,  worthless  and  degraded  wretch.  A 
people,  without  ambition  as  defined  herein, 
although  possessing  Union,  Integrity,  Wisdom 
and  Courage,  may  yet  be  satisfied  in  humble 
places  and  make  no  shining  mark  in  the 


86 


Ham  and  Dixie. 


world’s  history.  Have  you  not  seen  many  a 
man  that  has  great  powers  lying  dormant 
within  hint  and  splendid  opportunities  lying  un- 
used at  his  feet,  and  yet  that  man  basks  in  the 
sickening  sunshine  and  dreams  of  better  days, 
or  lolls  lazily  in  the  cooling  shade  and  drowses 
his  precious  time  away?  Thus,  also,  many 
communities  and  peoples  have  frittered  away 
centuries  because,  forsooth,  they  lacked  the 
heat  of  ambition  to  expand  their  latent  forces 
and  to  direct  them  toward  the  realization  of 
man's  highest  hope  and  to  the  consummation 
of  man’s  chiefest  end. 

These,  dear  readers,  are  my  five  pillars 
upon  which  a great  nation  may  be  su- 
perstructed  and  which  have  more  or  less 
supported  every  nation  that  stands  to- 
day as  first-class  powers  of  the  world.  With 
these  live  pillars,  or  principles,  no  people 
can  long  remain  obscure.  The  human  mind  is 
so  constructed  that  it  is  bound  to  appreciate 
and  recognize  sterling  qualities  in  anyone,  or 
in  any  race,  regardless  of  color,  form  or  hair. 
If  the  pig-tailed  inhabitants  of  China  had  de- 
veloped the  qualities  of  the  Englishman  and, 
as  a consequence,  had  marched  to  the  summit 


The  Five  Pillars. 


87 


of  power,  while  the  latter  had  built  walls 
around  their  country  and  had  enclosed  both 
their  feet  and  brain  in  moulds  of  wood;  then 
indeed  would  the  world  bow  at  the  feet  of  the 
Celestials  and  sing  their  praises  in  verse  and 
rhyme.  Black  would  have  been  White,  and 
White  would  have  been  Black,  if  Black  had 
aroused  her  dormant  powers  and  had  now 
straddled  the  world,  while  White  had  buried 
her  talents  in  the  earth  and  was  now  at  the 
foot  of  the  nations.  After  all,  intrinsic  worth 
measures  our  market-value  and  mere  shadowy 
face-values  unbacked  by  something  substantial 
will  depreciate  before  the  eyes  of  the  world  as 
surely  as  stars,  loosened  from  the  stays,  will 
fall  to  the  ground.  Therefore,  those  who  are 
on  top  have  gotten  there  by  merit,  and  those 
who  are  at  the  foot  have  either  buried  or  mis- 
used their  talents,  while  others  “fought  to  win 
the  prize  and  sailed  through  bloody  seas.” 


88 


Ham  and  Dixie. 


CHAPTER  V. 

WEIGHED  IN  BALANCES  AND  FOUND  WANTING. 

We  have  already  seen  what  are  the  neces- 
sary elements  required  to  produce  a successful 
Nation  capable  of  winning-  the  respect  of  the 
rest  of  mankind;  now,  we  are  ready  to  take  an- 
other step  onward  in  our  discussion,  which 
shall  be  to  find  out  whether  the  Negro  of  the 
South  possesses  these  elements. 

Is  the  Negro  united?  Let  us  see.  To  be 
united,  is  to  be  one  in  purpose,  means 
and  action.  Are  we,  as  a race,  one  in 
purpose?  Have  we  black  people  of  these 
United  States  ever  yet  in  our  history  had 
one  great  purpose  toward  the  accomplish- 
ment of  which,  every  man,  woman  and  child 
of  us,  have  directed  our  energies  and  powers 
in  a complete  union?  It  has  been  said  that 
several  times  during  the  period  of  slavery,  Ne- 
groes have  attempted  to  plot  an  insurrection 
and  to  effect  the  murder  of  their  masters  in  or- 
der that  they  may  gain  that  God-given  liberty 
which  is  by  nature  theirs.  If  these  plottings 


Weighed  in  Balances,  etc. 


89 


were  true  at  all,  it  is  certain  that  they  only 
meant  a feeble,  fluttering  and  merely  local  at- 
tempt to  throw  off  the  yoke  of  bondage,  with- 
out either  wisdom  on  the  part  of  the  leaders 
or  union  on  the  part  of  the  race.  When  the  civil 
war  that  drenched  the  fertile  soil  of  the  Sunny 
South  with  crimson  blood,  broke  out  in  all  its 
wild  fury,  and  when  the  Negro  by  united  effort 
could  have  arisen  as  one  man  and  slain  the 
families,  and  destroyed  the  homes,  and  ended 
the  rebellion  of  the  South,  he  satisfied  himself 
with  an  occasional  runaway  to  the  Union 
forces,  and  thus  would  have  thrown  away  for- 
ever this  golden  opportunity  to  breathe  the 
air  of  freedom,  had  not  the  government  been 
able  to  save  the  Union  and  to  sever  the  cap- 
tives’ chains. 

After  the  war,  has  the  spirit  of  union  ever 
welded  together  in  one  band  the  efforts  of  this 
people?  Today,  let  one  man,  or  body  of  men 
suggest  colonization  of  the  Negro  to  the  shores 
of  his  native  land;  will  he  or  they  succeed  in 
getting  every  individual  of  the  race  to  fall  in 
line  and  rally  in  union  to  such  giant  undertak- 
ing? Will  there  not  rather  be  a weak,  falter- 
ing, child  like  effort  on  the  part  of  a few  of  the 


90 


Ham  and  Dixie. 


race;  while  thousands,  and  perhaps  millions, 
will  wag  their  heads  on  their  necks  and  roll 
their  eyes  in  their  sockets  and  swear  by  their 
ways  and  actions  that  they  will  not  move  an 
inch?  Again,  if  one  man,  or  a body  of  men 
should  step  out  and  declare  that  the  race 
should  no  longer  endure  the  white  man’s  bul- 
let through  their  bodies,  and  the  white  man’s 
rope  around  their  necks,  and  that  they  should 
rather  meet  this  dominant  race  in  open  battle, 
or  by  secret  strategem,  and  die  in  defense  of 
their  liberties;  think  you  that  there  would  be 
a.  union  among  the  race  and  that  they  would 
rally  as  planets  around  the  sun,  to  the  execu- 
tion of  so  daring  a deed?  Suppose,  again,  that 
a scheme  be  generated  whose  purpose  shall  be 
to  settle  the  Negro  in  some  Western  State  by 
purchasing  so  much  lands  therein  until  the 
Negro’s  vote  shall  control  its  government  and 
the  Negro’s  influence  will  drive  out  the  white 
man ; do  you  dream  that  united  effort  in  this 
direction  would  be  secured  and  that  every  in- 
dividual of  the  race  would  work  with  might 
and  main  to  reach  that  end?  To  all  these  ques- 
tions, and  to  a hundred  others  of  a like  nature, 
we  all  instinctively  answer,  No!  Then,  reader, 


Weighed  in  Balances,  etc. 


91 


lias  the  Negro  of  this  country  ever  united  in 
the  past  to  accomplish  one  great  act,  or  to  dare 
one  heroic  deed?  If  he  has,  then  for  heaven’s 
sake,  show  me  when  and  where  and  how.  I do 
not  know  the  history  of  the  Negro  race  in 
the  South  as  well  as  you  do,  perhaps,  and 
I have  no  books  at  this  writing  to  which 
I may  refer  for  facts;  but  I was  born  and 
matured  on  Southern  soil  and  confess  that 
I have  never  yet  seen  or  heard  of  united 
Negro  effort  of  a national  scope,  and 
with  a grand  and  noble  object.  I have  seen 
colored  people  unite  to  some  extent  in  voting 
the  Republican  ticket;  but  I do  not  refer  to 
such  a union,  brought  about  by  the  solicitation 
and  persuasion  of  others,  and  which  is,  there- 
fore, not  a race  action  in  a proper  sense.  But, 
granting  that  the  Negroes  did  unite  on  this 
line — a statement  which  is  not  true,  for  every 
Negro  did  not  vote  a Republican  ticket — what 
indeed  was  the  object  of  such  a union?  It  was 
hardly  greater  than  an  expectation  of  receiv- 
ing a few  inferior  offices;  or  of  obtaining  pro- 
tection against  the  Southern  whites;  or  an  ex- 
presssion  of  some  sort  of  an  appreciation  for, 
and  a gratitude  toward  a party  that  they  sup- 


92 


Ham  and  Dixie. 


posed  save  them  their  freedom.  But  I do  not  re- 
fer to  such  an  imperfect  union,  with  such  a sim 
pie  and  uncertain  object.  For  I am  now  speak- 
ing, or  rather  writing,  of  a union  that  is  strong 
as  death,  and  with  an  object  as  lofty  as  the 
stars.  I understand  that  some  Negroes  have 
united  locally  on  certain  plans  more  or 
less  worthy;  but  I do  not  refer  to 
these  efforts,  however  commendable  they 
may  be.  I mean  race  union,  having  a 
national  purpose  of  a high  order;  I 
know  of  none,  and  I do  not  believe  you  know 
of  any,  and  f further  do  not  believe  that  there 
has  been  any  such  union  as  I have  described 
among  our  people.  I have  often  thought,  in  a 
younger  day,  that  almost  any  plan  that  had 
been  suggested  by  our  leaders  for  the  solution 
of  this  race,  would  have  succeeded  if  the  Ne- 
groes had  thoroughly  united  on  some  one  of 
them  and  welded  themselves  to  the  execution 
thereof  with  the  firmness  of  death. 

Well,  there  is  no  need  of  my  writing 
any  more  on  this  point;  we  are  not  united, 
as  a race,  as  far  as  I can  see,  upon  any- 
thing except — complaining!  We  cannot  even 
unite  on  a day  for  celebrating  our  Eman- 


Weighed  in  Balances,  etc. 


93 


cipation  Anniversary;  for  some  celebrate  the 
19th  of  June,  others  the  1st  of  January; 
while  others,  still,  do  not  celebrate  at  all.  We 
can  not  all  unite  in  showing-  our  appreciation 
of  a grand  offer  of  a Building  for  Negro  Ex- 
hibits at  the  Exposition  in  Atlanta,  which  will 
soon  take  place;  for  I understand  i hat  some 
among  us  do  not  want  a separate  building; 
others  will  take  the  separate  building,  but  can- 
not endure  what  they  are  pleased  to  style  the 
“Jim  Crow”  cars  in  which  they  must  ride  to 
the  “Gate  City;”  and  there  are  yet  others  who 
will  take  advantage  of  neither  the  Building  or 
the  “Jim  Crow,”  but  will  remain  at  home  and 
do  nothing.  Lastly,  but  not  least,  we  are  not 
united  on  a name.  In  fact  the  American  Negro 
is,  to-day,  without  a name.  Are  we  Africans, 
Ethiopians,  Negroes,  Niggers,  Black  People, 
Zulus,  or  what?  Let  us  have  a name,  fitting 
and  applicable  only  to  the  Negroes  of  the 
United  States,  and  let  us  choose  this  name  our- 
selves and  not  take  one  coined  for  us  by  others. 
My  colored  friends,  if  you  ever  expect  to  make 
a history  for  yourselves,  either  in  this  country, 
in  Africa,  or  in  the  grave,  you  must  make  up 
your  minds  to  unite,  and  unite  like  men.  You 


94 


Ham.  and  Dixie. 


must  determine  to  pull  through  to  victory  in 
one  noble  phalanx;  or  to  step  down  into 
your  graves  like  heroes.  If  you  cannot  do  this, 
then  throw  up  your  hands  in  everlasting 
despair! 

Next,  is  the  Negro  a race  possessing  in- 
tegrity? Is  he  of  sound  morals?  Is  he  free 
from  corrupt  motives?  Does  he  possess  a high 
sense  of  honor?  In  the  first  place,  integrity  de- 
mands that  we  should  be  truthful  and  reliable 
in  all  of  our  dealings  with  each  other.  Now, 
I have  noticed,  in  my  limited  experience,  that 
our  people,  as  a rule,  are  not  as  reliable  and 
truthful  as  they  ought  to  be,  or  as  a high  de- 
gree of  integrity  demands.  We  often  create 
debts  and  do  not  expect,  or  have  no  future 
plans,  to  liquidate  them;  we  enter  into  obliga- 
tions and  fail  to  meet  them  according  to  their 
terms;  and,  in  a word,  we  do  not  in  general 
transact  business  matters  upon  the  principles 
of  rigid  honesty  and  fairness.  Why,  I know, 
today,  several  ministers  of  the  Gospel  among 
us  who  owe  money,  and  will  neither  pay  it  or 
come  up  like  men  to  their  creditors  and  render 
any  satisfactory  explanations.  But  of  all  per- 
sons, our  clergy  ought  to  be  men  of  sound  lion 


Weighed  in  Balances,  etc. 


95 


estv,  and,  if  some  of  tliem  are  not,  wliat  may 
be  expected  of  the  laity?  I know  of  leading- 
men  of  our  people,  who  will  go  among  the 
ignorant  classes  and,  by  getting  up  lodges, 
running  excursions,  organizing  societies,  estab- 
lishing or  representing  corporations  and  com- 
panies, or  by  resorting  to  some  sort  of  emigra- 
tion scheme,  will  rob  the  masses  of  their  hard- 
earned  dollars  and  go  on  their  way  rejoicing 
as  if  nothing  wrong  had  been  done.  I have 
known  of  committees  authorized  to  collect 
money  for  charitable  and  religious  purposes 
who  will  proceed  to  solicit  subscriptions  and 
raise  funds  in  accordance  with  instructions, 
but  who  will  also  retain  a portion  of  such  col- 
lections for  their  own  personal  benefit  and 
turn  over  the  remainder  with  the  understand- 
ing that  this  was  the  total  amount  collected. 
Preachers  of  God's  Gospel  have  been  also 
known  to  appropriate  to  their  own  use  and 
comfort  a portion  of  big-rally  moneys  or  of  the 
proceeds  from  contributions  and  church  festi- 
vals, and  then  go  right  on  preaching  the 
doctrine  that  “You  may  take  all  the  world,  but 
give  me  Jesus!”  Put  not  only  are  there  numer- 
ous instances  of  dishonesty;  but  there  is  also 


96 


Ham  and  Dixie. 


among  our  people  a great  tendency  to  decep- 
tion. A “sister”  in  the  congregation  may  shout 
until  she  is  hoarse, or  until  she  falls  on  the  floor 
in  a dead  swoon;  and,  then,  during  the  week, 
may  live  a life  of  immorality  am]  disgrace.  A 
“brother”  may  bow  his  head  at  the  end  of  every 
period  in  the  sermon  and  cry  “Amen !”  with 
tears  in  his  eyes;  and  then  leave  the  church 
and  drink  whisky,  or  “run  after”  other  women 
and  neglect  his  own  family.  A business  or  race 
meeting  of  some  kind  may  be  called  and  the 
hall  may  be  crowded  with  laughing  faces; 
speeches  may  be  made  amid  deafening  shouts 
of  applause;  names  may  be  enrolled,  or  hands 
may  be  raised  in  endorsement  of  the  proceed- 
ings and  obligations  of  such  meeting.  Yet 
those  who  have  been  the  loudest  in  their  ap- 
plause, or  the  first  to  tender  their  approval  and 
to  make  fair  promises,  may,  in  a few  days,  be 
the  first  to  withdraw  their  consent  and,  per- 
haps, the  foremost  to  work  against  the  enter- 
prise. 

Furthermore,  we  are  not  only  guilty  of 
deception,  but  we  do  not,  as  a race,  seem  to 
have  a very  high  sense  of  honor.  I have  seen 
a group  of  colored  men  stand  by  and  grin, 


Weighed  in  Balances,  etc. 


97 


while  one  white  man  was  beating  or  otherwise 
mistreating  a Negro  boy  or  girl.  I have  known 
colored  men  who  will  allow  their  sisters, 
daughters  or  wives  to  be  insulted,  and,  then, 
not  attempt  to  offer  them  the  least  protection. 
I have  known  colored  women  to  rejoice  at  the 
moral  downfall  of  a young  and  tender  girl  just 
budding  into  womanhood.  I have  noticed  a 
group  of  colored  men  stand  around  saloon  cor- 
ners with  cigar  stumps  in  their  mouths  and 
bad  whisky  on  the  inside,  and  talk  disrespect- 
fully of  every  woman  that  passed  by.  1 have 
witnessed  school  children  run  over  and  tram- 
ple upon  the  weaker  ones  on  the  play-ground 
and  laugh  over  and  enjoy  their  sobs  and  tears 
with  the  keenest  delight.  Laborers  undermine 
each  other  in  order  to  get  work;  women  slan- 
der their  fair  rivals  in  order  to  secure  lovers; 
husbands  beat  their  weak  and  often  worthy 
wives;  divorces  and  separations  are  nearly  as 
frequent  as  marriages  in  some  communities; 
and  thus,  in  one  way  or  the  other,  in  some  place 
or  the  other,  at  some  time  or  the  other, 
we  are  continually  hearing  of  some 
act  among  our  race  which  bears  no  mark 
of  honor.  And,  at  this  point,  I am  constrained 


98 


Ham  and  Dixie. 


to  say,  that  it  seems  as  if  our  sense  of  honor 
is  far  keener  when  aroused  by  our  own  race 
than  when  aroused  by  a member  of  the  white 
race.  For  I have  known  Negro  men  on  excur- 
sions, or  at  festivals,  who  were  so  sensitive,  or 
who  had  so  much  honor  (?)  that  another  Negro 
could  scarcely  dispute  their  words  or  talk  to 
their  wives  or  women;  but  these  same  coward- 
ly wretches  would  allow  white  boys  to  spit  in 
their  faces,  kick  them  across  the  streets  or  mal- 
treat their  female  friends  and  relatives,  and 
take  it  like  yelping  curs,  or  like  bumps  on  a 
log.  This  goes  to  show  that  when  Negro  men 
pull  their  “guns,”  or  draw  their  knives  or  raise 
their  canes  upon  each  other,  they  do  not  make 
this  assault  in  order  to  protect  their  honor; 
for,  if  they  did,  they  would  assail  any  man, 
white  or  black.  It  rather  shows  that  they  are 
ready  to  raise  a row  among  their  own  people, 
because  of  a fool’s  belief  that  this  bullying 
spirit  will  puff  them  into  great  heroes,  or  be- 
cause of  a cowardly  disposition  to  oppress  and 
impose  upon  timid  and  defenseless  persons. 

Thus  have  I given  a few  illustrations  tending 
to  prove  that,  in  my  estimation,  our  people  do 
not  yet  possess  those  whole-souled  and  manly 


Weighed  in  Balances,  etc. 


99 


qualities  which  are  necessary  to  make  a great 
nation.  You  will  understand  that  we  have  many 
individuals  amongst  us  who  are  persons  of 
integrity;  but  I hold  that  a large  majority  of 
our  number  are  lacking  somewhat  in  this  re- 
spect. Many  a person  among  us  may  apparent- 
ly be  moral,  and  may  be  pleasant  neighbors 
and  ordinarily  good  citizens,  and  yet  may  not 
possess  that  species  of  integrity  which  I con- 
ceive to  be  especially  important  in  the  struct- 
ure of  a Nation.  This  species  of  integrity  to 
which  I allude  may  be  best  summed  up  in  the 
word  Honor — a term  which  I have  used  before. 
It  seems  to  me  that  a keen  sense  of  honor  will 
urge  every  one  who  possesses  it  to  dare  the 
noblest  deeds  and  to  execute  the  most  heroic 
actions.  It  will  cause  him  to  protect  the  weak, 
the  virtuous  and  the  innocent;  it  will  cause  him 
never  to  desert  a friend  in  trouble  or  in  need; 
it  will  cause  him  to  stand  by  his  word  and  to 
perform  his  obligations  though  the  heavens 
fall;  it  will  cause  him  to  mete  out  justice  to 
every  creature;  and,  lastly,  it  will  give  him  that 
manly,  and  her  that  womanly  spirit  and  cast 
which  will  impel  them  to  choose  death  rather 
than  surrender  their  principles  to  the  damna- 


100 


Ham  and  Dixie. 


ble  passions  of  hell.  That  captive  who  is  con- 
demned to  die  and  who  obtains  a respite  from 
his  conqueror  and  is  allowed  to  see,  for  the  last 
time,  the  beloved  face  of  his  darling  wife,  and 
to  pat  the  curly  locks  of  his  only  child, and  then, 
remembering  his  faithful  promise  to  return, 
abruptly  leaves  his  home,  his  wife  and  child, 
marches  boldly  into  his  dungeon  and  places 
his  head  on  the  chopping  block,  furnishes  in 
deed  a most  worthy  example  of  Honor  in  its 
highest  and  purest  sense.  Black  men,  do  not 
satisfy  your  minds  by  saying  that  you  are  as 
moral  as  white  men,  and  that  if  they  were  in 
your  positions  they  would  be  no  better  than 
you  are.  No  race  should  be  your  criterion. 
You  should  pitch  your  ideals  high  up  and  fast 
by  the  throne  of  Heaven  and  strive  to  reach 
them  with  every  nerve  within  your  bodies.  It  is 
true,  the  white  races  have  their  weaknesses  as 
all  men  will  have  and  apparently  must  have; 
but  I think  I lie  not  when  I say  that  they  excel 
our  people  in  this  golden  virtue  of  Integrity. 
And,  if  they  do  not  excel  us  in  this  quality, 
they  can  better  afford  to  exist  without  it  than 
we;  because  they  have  already  made  their 
mark  in  the  world’s  history,  but  we,  poor 


Weighed  in  Balances,  etc. 


101 


devils,  have  done  comparatively  nothing  to 
make  the  world  wiser  or  better  for  our  having 
lived  in  it.  Therefore,  if  we  wish  to  soar  to  the 
stars;  we  must  first  cleanse  and  strip  ourselves 
of  every  stain  and  weakness  that  tend  to  baffle 
our  efforts  and  drag  us  down  to  earth.  We  can 
rise,  and  we  will  rise;  but,  listen!  we  will  never 
rise  until  we  become  men  and  women  of  honor; 
and,  if  we  are  already  such,  as  some  may  think, 
then  indeed  is  our  day  near  at  hand  and  the 
victorious  shouts  of  our  foremost,  will  soon  be 
heard  in  the  land. 

Do  the  Negroes  possess  wisdom?  Let  us  see. 
Wisdom,  as  is  generally  defined,  includes  both 
knowledge  and  the  proper  use  of  it.  First, 
then,  do  we  possess  knowledge?  I do  not  mean 
simply  the  power  to  know  but  also  the  product 
of  the  diligent  exercise  of  that  power  to  know. 
It  is  granted  that  we  have  the  same  power  to 
know  as  other  races;  for  we  have  already  found 
that  all  men  are  created  equal.  But,  have  wre 
diligently  exercised  our  powers  to  know,  and 
consequently  do  we  possess  the  product  of  this 
exercise,  which  is  knowledge?  Well,  to  go 
right  to  the  point,  we  certainly  did  not  execise 
our  mental  powers  while  roving  through  the 


102 


Ham  and  Dixie. 


bull-rushes  of  Africa,  aud  T am  still  more  cer- 
tain that  we  did  not  train  these  powers  while 
hunted  by  hounds  and  driven  by  the  lash,  in 
America.  Then,  when  and  where  and  how 
have  we  so  trained  our  intellectual  faculties 
that  we  may  now  boast  of  knowledge?  The 
when  must  be  during  the  period  between  the 
years  of  1865  and  1895;  the  where  must  be 
within  the  boundaries  of  the  United  States  of 
America,  and  the  how  must  be  in  the  public 
schools  and,  later  on,  iii  those  Higher  Institu- 
tions of  Learning  so  kindly  established  for  our 
special  benefit.  But  is  it  possible  that  a race 
unused  to  wisdom's  way  and  stunted  by  cen- 
turies of  heathendom  and  slavery,  can  gain  the 
knowledge  of  the  ages,  in  thirty  years?  Is  it 
possible  that  the  Negro  can  acquire  knowledge 
right  here  on  Southern  soil,  when  they  tell  me 
that  he  is  debarred  from  all  places'  of  profit 
and  honor,  whereby  he  may  be  impelled  to  his 
greatest  efforts  and  wherein  he  may  have  the 
opportunity  to  drill  and  increase  his  most  bril- 
liant powers?  This  is  impossible;  and  so  we 
find  it.  The  colored  man  of  the  South  has  done 
well — perhaps,  as  well  as  any  other  race  could 
have  done  under  similar  circumstances;  but  he 


Weighed  in  Balances,  etc. 


103 


lias  not  done  well  enough  to  give  him  that 
place  in  the  field  of  knowledge  which  will  win 
for  him  that  recognition  for  which  he  now 
seeks.  For,  you  will  understand  that  when  1 
use  the  term  knowledge,  I do  not  mean,  simply, 
a mastery  of  Reading,  Writing,  Arithmetic  and 
a smattering  of  Latin,  Greek,  Science  and  Phi- 
losophy. I do  not  mean  a parrot-like  recollec- 
tion and  repetition  of  certain  deductions  al- 
ready drawn  and  certain  facts  already  discov- 
ered, by  other  minds. 

I mean  the  proper  assimilation  of  the  present 
store  of  knowledge  in  the  world,  handled, 
directed,  improved  and  applied,  in  that  original 
and  peculiar  manner  which  is  distinctively 
native  to  the  Negro.  By  wisdom,  I mean  that 
proper  application  of  this  assimilated  know! 
edge  to  all  the  practical  affairs  of  a nation, 
which  can  never  fail  to  gain  the  respect  of  men 
of  all  ages  and  of  all  races.  The  great  difficul- 
ty with  our  race  to-day  is,  that  we  strive  to 
imitate  the  white  man  too  closely.  It  seems 
that  our  chief  aim  is  to  be  like  ‘de  white  folks.” 
We  copy  the  white  man's  dress;  his  style  of 
speech;  his  gait  of  walk;  his  music;  his  ora- 
tory; his  language;  his  thoughts  and  his  ac- 


104 


Ham  and  Dixie. 


tions,  in  general.  We  have  nothing  original 
except  our  Jubilee  Songs,  our  broken  English 
and  our  color;  and  some  of  us  are  fools  enough 
to  be  ashamed  of  them.  I do  not  object  to  our 
using  the  white  man’s  knowledge,  for  all  gener- 
ations build  upon  the  foundation  of  their  prede- 
cessors; but  I do  object  to  that  ape  like  imita- 
tion of  the  white  man  which  tends  to  destroy 
the  individuality  and  originality  of  the  Negro. 
One  writer  once  said  that  our  lamented  Fred 
Douglass  was  a white  man  in  every  respect  ex- 
cept his  color  and  hair.  This,  to  my  mind,  was 
no  special  compliment  to  this  worthy  man.  The 
dignified  Indian  and  the  conservative  Celestial 
can  preserve  their  national  impress;  but  the 
Son  of  Ham  satisfies  himself  with  a servile 
imitation  of  a superior  race.  Thus  it  is  that  we 
have  not  that  knowledge  and  that  wisdom 
which  a people  must  have  in  order  that  they 
may  stand  as  a first-class  power  of  the  world. 

Again,  we  should  not  flatter  ourselves  to  be- 
lieve that  the  Negro’s  mind  is  superior  to  that 
of  other  races,  as  some  of  our  people  believe. 
We  often  hear  that  a certain  Negro  Doctor  is 
the  most  skillful  physician  in  the  city;  that  a 
certain  Negro  lawyer  is  shrewder  than  all  the 


Weighed  in  Balances,  etc. 


105 


white  lawyers  in  a given  district;  and  that  the 
Negro  children  of  a certain  school,  excel  in 
scholarship  all  the  white  children  in  the  same 
direction.  We  Negroes  generally  say  such 
things  and  often  some  white  man  will  join  us 
in  order  to  encourage  us  and,  perhaps,  to  mis- 
lead us.  But,  friends,  do  not  let  us  fool  our- 
selyes  in  this  matter.  Our  talents  are  not 
superior  to  those  of  the  white  man;  they  may 
be  different  from  his,  but  not  superior  thereto. 
For  all  men  are  created  equal.  And,  practical- 
ly, we  are  not  yet  up  with  the  whites  in  intel- 
lectual development;  and,  therefore,  it  is  all 
bosh  to  talk  about  our  being  their  superiors 
in  this  respect.  If  our  greatest  men  were 
white,  the  most  of  them  would  occupy  only  an 
ordinary  place  in  the  ranks  of  that  progressive 
race.  A Negro  who  can  draw  a picture,  chisel 
out  a piece  of  statuary,  or  write  verses  with 
rhymes,  are  exaggerated  into  great  artists, 
sculptors,  and  poets;  but  where  are  our 
Michael  Angelos,  our  Raphaels,  our  Shake- 
speares,  our  Miltons,  our  Longfellows,  our 
Edisons  and  a host  of  other  shining  marks 
which  adorn  the  gilded  pages  of  the  history  of 
the  white  race?  As  yet,  we  are  only  twaddling 


106 


Ham  and  Dixie. 


infants  that  now  and  then  catch  and  make  use 
of  a noble  thought,  a glowing  word  and  a high- 
toned  act,  from  those  around  us.  We  have  not 
vet  begun  to  draw  upon  the  natural  resources 
which  lie  buried  beneath  our  apparently  sim- 
ple exterior.  Now,  mark  you,  I do  not  intend 
that  these  statements  shall  cast  any  shade 
upon  the  brilliancy  of  any  of  our  illustrious 
men;  for,  after  all,  the  work  they  have  achieved 
with  their  disadvantages  are  comparatively  as 
brilliant  as  that  greater  work  accomplished  by 
others  with  far  greater  advantages.  Again, 
these  statements  are  not  made  with  a view  to 
discourage  the  masses  of  our  people  and  thus 
hinder  them  from  attempting  great  and  useful 
things.  On  the  contrary,  I make  these  state- 
ments in  order  that  we  may  know  our  true 
merit  and  capabilities;  for  it  is  indeed  a sad 
thing  for  anyone  or  people  to  imagine  that  he 
or  they  have  done  a big  thing  while  others 
smile  in  a corner  of  their  mouths  and  think  in 
their  hearts  that  such  being  or  beings  are 
“soft'’  and  “green.”  Let  us  understand  our- 
selves and  strive  to  mend  our  defects,  correct 
our  errors  and  battle  for  higher  places  and 
wider  fields.  In  truth,  it  is  not  our  part  to  sing 


Weighed  in  Balances,  etc. 


107 


of  our  own  greatness,  while  others  see  nothing 
at  all  great;  nor  is  it  our  part  to  boast  of  our 
own  glory,  while  it  lives  and  thrives  only  in 
our  own  fanciful  brains  and  the  world  recog- 
nizes it  not.  Brethren,  we  lack  wisdom;  there- 
fore let  us  possess  it.  For,  “wisdom  is  the 
principal  thing;  therefore  get  wisdom,  and 
with  all  the  getting,  get  understanding.” 

Fourthly,  has  the  Negro  courage?  If 
he  has,  I am  frank  to  say  that  he  has 
failed,  as  a race,  to  put  it  into  practice. 
Is  it  courage  to  cross  our  hands  for  the  chains 
of  slavery,  bow  our  heads  for  slaps  and  kicks 
and  bare  our  backs  for  the  lash  and  the  hick- 
ory? Is  it  courage  to  allow  others  to  insult  our 
wives  and  our  daughters  in  our  presence  and 
not  lift  one  hand  toward  their  defense?  Is  it 
courage  to  allow  any  race,  however  strong  and 
powerful,  to  trample  us  under  foot  and  grind 
us  into  powder,  and  to  use  us  for  gravel-walks 
and  foot  balls?  If  this  is  courage,  then  talk  no 
more  of  the  bravery  of  the  Indian  on  the  plains, 
who,  rather  than  to  submit  to  the  white  man’s 
mastery,  prefers  death  on  the  gory  battle-field, 
in  the  glorious  sunshine  or  under  the  shadow 
of  the  stately  forests.  If  this  is  courage,  then 


108 


Ham  and  Dixie , 


sing  no  more  of  Tell,  who  laid  his  life  on  his 
country’s  altar  as  a sacrifice  for  his  country’s 
glory;  and  silence  forever  the  glowing  tale  of 
Winkelried  who  bared  his  breast  to  glistening 
bayonets,  while  he  made  way  for  his  country’s 
army  and  met  death  for  his  country’s  liberty. 
If  this  is  courage,  blot  out  forever  any  mention 
of  the  heroic  struggle  of  the  Thirteen  Colonies, 
who  preferred  death  in  honorable  battle  to 
slavery  with  its  degrading  peace. 

Nay,  nay,  my  countrymen,  the  Negro’s  sub- 
missive endurance  is  not  courage,  and  the 
world  will  never  live  to  call  it  courage.  It  is 
noble  to  suffer  severities  sent  by  the  hand  of 
Providence,  and  not  complain  thereunder;  but 
when  men  seek  to  take  from  us  our  just  and 
natural  rights,  then  it  is  fitting  that  we  strike 
and  strike  like  giants.  But,  again  is  it  courage, 
in  this  glorious  nineteenth  century,  to  blame 
the  Southern  whites  for  their  treatment  to- 
ward us;  to  whine  and  whimper  for  protection 
and  help;  to  curse  the  hand  of  Fate;  to  hold 
back  our  forces,  and  to  die  in  the  mud  and 
slime  of  despair?  No,  sir!  Courage  smacks  of 
sterner  stuff  than  that.  All  peoples  have  had 
their  obstacles,  their  hardships,  their  enemies, 


Weighed  in  Balances,  etc. 


109 


their  superiors,  tlieir  struggles,  their  failures 
and  their  successes,  before  they  had  won  their 
way  to  a nation’s  glory  and  to  a nation’s  power. 
It  is  the  part  of  cowards  to  magnify  a hill  of 
inconvenience  into  a mountain  of  impossibili- 
ty; to  imagine  every  power  on  earth  is  against 
them,  if  it  does  not  take  them  up  in  its  arms 
and  caress  them;  and  to  prefer  that  peace 
which  comes  through  a degraded  humiliation 
to  that  strife  which  brings  on  a glorious 
emancipation.  Just  here,  I will  say  that 
Negro  historians  have  found  quite  a num- 
ber of  black  heroes  in  the  different  wars 
of  our  past  history;  but  I fear  that  many  of 
such  heroes  appear  far  greater  in  the  eyes  of 
such  historians  than  they  do  in  the  eyes  of  the 
world. 

Let  us  be  brave  and  heroic,  not  as  a few  iso- 
lated individuals,  but  as  a people;  and  then  let 
others  sing  our  praises  and  not  we,  our  own. 
Words  cannot  make  a brave  people,  if  the 
world  cannot  see  their  bravery  or  feel  its  ef- 
fects. Reader,  by  advocating  bravery,  do  not 
think  that  I am  urging  the  Black  People  to 
“take  up  arms  against  a sea  of  troubles  and  by 
opposing  end  them;”  I am  not  urging  them  to 


110 


Ham  and  Dixie. 


plunge  like  horses  into  the  din  of  battle  and 
die  in  mad  dispair;  I am  not  advising  war  and 
bloodshed  and  death.  For,  verily,  verily  I say 
unto  you  that  the  time  for  warfare  is  past,  and 
we  shall  never  hear  the  boom  of  the  cannon, 
or  see  the  flash  of  the  sword,  or  witness  the 
flow  of  crimson  blood,  between  and  among  the 
two  races  of  the  South.  The  bugle  of  peace  is 
sounded  and  the  two  races  of  this  beautiful 
southern  land,  must  sheathe  their  swords; 
must  hang  up  their  rifles;  must  bury  all  hatred 
and  prejudice,  and  come  and  reason  together 
like  rational  creatures.  For,  the  Lord  hath 
spoken  it.  But,  Black  men,  we  need  courage. 
We  need  it  to  help  defend  our  common  country 
from  the  public  enemy;  we  need  it  to  help  us 
forego  the  follies  and  pleasures  so  prevalent 
among  us,  and  to  apply  our  powers  to  study 
and  to  labor;  we  need  it  to  enable  us  to  attempt 
and  to  prosecute  giant  undertakings  until  we 
gain  the  victory;  we  need  it  to  aid  us  to  resist 
wrong  and  temptation,  and  to  tight  for  and 
die  in  defense  of  right,  though  the  heavens 
fall  and  the  devils  howl. 

I tell  you,  men,  there  is  no  quality  on  earth 
which  will  earn  respect  and  admiration  sooner 


Weighed  in  Balances,  etc. 


Ill 


than  courage.  The  school  boy,  who  enters  the 
campus  amid  the  cries  of  “Fresh  Fish!'’  and 
“Greener!”  and  “Countryman!”  and  all  that 
sort  of  thing,  throws  a bombshell  into  the 
midst  of  this  jeering,  cowardly  crowd;  if  he 
step  out  and  knock  down  their  leader  and 
stamp  him  into  the  earth.  The  quiet  man  of 
nerve,  who  stands  erect  and  holds  back  a hun- 
dred cursing,  rebellious  prisoners,  ready  to 
rush  over  him  and  gain  an  entrance  into  free 
air,  performs  this  miracle  by  nothing  else  ex- 
cept that  true  and  manly  courage  that  is  born 
of  noble  minds.  That  tender,  delicate  maiden 
who  is  assailed  by  some  degraded  wretch  and 
who  stands  up  in  dignified  womanhood,  with 
flashing  eye  and  lips  compressed  and  prefers  a 
thousand  deaths  to  dishonor,  is  more  powerful 
than  a score  of  men  and  is  certain  to  blast  the 
lustful  designs  of  her  beastly  assailant.  Truly, 
there  is  something  in  the  eye  of  the  hero 
that  causes  the  base  hearts  of  assassins  and 
wrongdoers  to  quail  and  quiver  like  a leaf  in 
the  breeze.  All  men  admire  courage  and  will 
express  their  admiration  with  warm  faces, 
cheering  words  and  beating  hearts:  all  men 
despise  cowardice  and  will  make  known  their 


112 


Ham  and  Dixie. 


disgust  with  repelling  faces,  angry  words  and 
cold  hearts.  Those  men  and  women  who  are 
willing  at  all  times  to  dare  deeds  of  peril  for 
the  sake  of  humanity,  and  who  are  also  ready 
to  strike  in  defense  of  those  just  and  God-given 
rights  to  which  we  are  all  entitled,  will  never 
fail  to  win  the  respect  and  honor  of  their  fel- 
lows and,  in  times  of  adversity,  will  ever  find  a 
friend  to  soothe  their  troubled  brows  and  pour 
a drink  of  cold  water  upon  their  parching 
tongues.  Yea,  my  friends,  courage  is  needed  in 
sorrow  and  in  pleasure,  in  health  and  in  sick- 
ness, in  wealth  and  in  poverty,  in  business  and 
in  religion,  in  life  and  in  death;  it  is  needed  by 
the  individual,  the  family,  the  community,  the 
State  and  the  Nation ; it  is  needed  by  the 
Chinese,  the  Indian,  and  the  Caucasian,  but 
greatest  still  by  the  American  Negro. 

It  is  more  greatly  needed  by  the  Negro  of 
this  country,  because  he  has  hitherto  shown  so 
little  of  it  that  some  are  inclined  to  believe  that 
he  has  none  of  it  at  all.  But,  white  man,  do  not 
think  that  the  Negro  has  no  germ  of  Courage. 
Rest  assured  that  the  germ  of  Courage  has  a 
place  beneath  the  black  skin  as  well  as  it  has 
beneath  a skip  of  alabaster.  The  trouble  is, 


Weighed  in  Balances,  etc. 


113 


the  Negro’s  sense  of  honor  has  not  yet  been 
developed  and,  consequently,  his  courage  has 
not  .yet  been  called  forth.  He  evidently  has 
the  seed  of  courage,  fellow-citizens,  but  this 
seed  needs  cultivation;  and,  mark  you,  when 
the  Negro  becomes  refined,  no  race  under  the 
sun  will  show  greater  or  sublimer  courage  than 
he.  He  certainly  has  not  shown  courage  in 
submitting  to  the  humiliation  of  slavery  and 
to  the  oppression  of  another  race;  but  all  this 
happened  when  the  Negro’s  better  self  had  not 
been  developed,  and  when  he  bore  an  insult 
simply  because  it  did  not  affect  him  as  it  does 
now,  and  it  does  not  affect  him  now  as  it  will 
at  some  future  day.  So,  remember  these 
things,  dear  readers,  and  govern  yourselves 
accordingly. 

Lastly,  has  the  Negro  Ambition?  Is  he  desir- 
ous of  excelling  others  in  anything  great?  Does 
he  despise  degradation  and  humiliation,  and 
will  he  never  rest  until  he  raise  himself  out  of 
and  beyond  them  and  plant  his  footsteps  upon 
the  sun  lit  summit  of  Power  and  Honor?  Ah, 
my  friends,  here  is  a great  defect  in  the  colored 
man  of  this  country.  We  are  too  easily  satis- 
fied; our  ideals  are  far  too  low;  the  place  of 


114 


Ham  and  Dixie. 


servants  suits  us;  the  kitchen  and  the  back- 
yard are  our  homes,  so  to  speak;  and  we 
will  whistle  and  dance  from  sun  to  sun,  if  we 
can  only  get  a pone  of  bread  and  a piece  of 
meat-skin  to  chew,  and  at  night  a place  where- 
on to  lay  our  heads.  This  is  true.  It  may  not 
suit  you  and  it  may  not  suit  me;  but  I tell  you 
it  suits  hundreds  and  thousands  of  our  people. 
Listen!  The  majority  of  our  race  in  the  South, 
will  be  satisfied  if  they  can  get  enough  to  eat, 
enough  to  wear,  a house  in  which  to  live  and  a 
few  extra  dollars  to  spend.  They  would  like  to 
go  on  excursions;  they  would  like  to  enjoy  As- 
sociations, Conferences  and  Camp-meetings; 
they  would  like  to  smoke,  drink,  gamble, 
fight  among  themselves  and  live  fast  lives  and 
have  a good  time;  but,  if  not  aroused  by  some 
worthy  leader,  they  would  care  no  more  about 
patriotism,  business,  higher  education  and 
other  sources  and  positions  of  responsibility 
than  a crow  cares  about  Sunday.  That  is  just 
it  in  a nut-shell ; and  there  is  no  need  to  make  a 
long  story  short. 

Ambition!  Ambition,  indeed!  Think  you 
that  the  average  hotel-flunkey  has  any  higher 
ambition  than  to  dress  well,  migrate  from 


Weighed  in  Balances,  etc , 


115 


place  to  place,  and  hold  “a  good  hand”  with  the 
women?  Think  you  that  the  average  street- 
loafer  has  greater  ambition  than  to  “shoot  a 
good  pool,”  hold  a lucky  hand  at  cards  or  sport 
the  plumpest  “chippy”  in  town?  Think  you 
that  the  ordinary  railroad-hand,  farm-laborer, 
or  street-jobber,  care  a picayune  for  the  tariff, 
the  free  coinage  of  silver,  the  Hawaiian  policy, 
the  Cuban  revolution,  or  the  final  destiny  and 
status  of  the  Negro?  Tell  me,  do  you  think 
any  of  these  classes  feel  any  humiliation  when 
their  employers  say,  “Boy,  come  here!”  “Clean 
my  boots,  Mg!”  or  throw  a “quartah”  on  the 
floor  for  them  to  pick  up ; gives  them  a second- 
hand coat  or  a pair  of  shoes;  curses  at  them, 
and  sometimes  kick  them  around?  Does  the 
blood  in  these  persons’  veins  boil;  do  they  raise 
themselves  up,  look  their  employers  in  the  eye 
and  show  a burning  spark  of  manhood,  when 
they  are  thus  treated?  No,  indeed;  they  do 
not.  They  grin  and  whistle,  clean  the  boot, 
pick  up  the  “quartah,”  take  the  “cussin”  and 
dodge  the  kicking.  Personally,  I would  rather 
own  five  acres  of  land  with  a log  hut  in  the 
centre,  and  dig  in  the  soil  and  fish  in  the  creek 
and  shoot  in  the  air  for  my  living  than  to  dress 


116 


Ham  and  Dixie. 


in  broad  cloth  and  feel  that  I am  somebody's 
hobby-horse  and  that  he  can  never  treat  me  as 
a man. 

But,  let  us  go  up  a few  steps  higher 
among  the  better  classes  of  our  people  and  let 
us  see  what  is  the  extent  of  their  ambition. 
Well,  a little  higher  up,  we  find  our  people  in 
possession  of  their  own  homes;  doing  some  of 
their  own  business;  teaching  schools;  preach- 
ing the  Word ; and,  apparently,  getting  on  very 
well.  But,  even  here,  what  is  their  ambition? 
Those  who  have  homes,  scarcely  want  other 
real  estate;  and  now  their  highest  object  is, 
perhaps,  to  get  a piano  or  an  organ;  to 
purchase  a large  clock,  some  furniture  or  a 
horse  and  buggy;  to  take  in  boarders;  run  a 
soda-water  stand  or  manage  a small  grocery. 
Of  course,  this  is  all  very  good;  but  the  hang 
of  it  is,  they  seem  to  be  satisfied  at  this,  and 
here  they  stop,  without  the  least  ambition  to 
direct  their  energies  to  anything  higher  or 
greater  or  more  profitable.  I have  known  com- 
munities who  could  join  their  means  together 
and  run  a saw  mill ; but,  instead  of  doing  this, 
they  are  satisfied  with  building  neat  cottages 
with  lumber  sawed  by  white  men.  I have  seen 


Weighed  in  Balances,  etc. 


117 


three  or  four  colored  men  in  a certain  district 
able  enough  to  open  up  and  manage  a clothing 
store  and  grocery  establishment,  large  enough 
to  supply  the  entire  settlement ; but  they  seem 
satisfied  in  patronizing  a little  cheap  shop  run 
by  some  poor  “cracker”  or  “wandering”  Jew, 
whom  that  settlement  are  able  to  buy  and  sell 
again  twice  over.  Further  than  this,  what  is 
their  ambition  in  a political  or  national  point 
of  view?  Well,  in  the  first  place,  they  will 
want  to  vote;  but  how,  they  do  not  know.  They 
will  be  guided  in  their  voting,  either  by  some 
white  man  or  by  some  leading  Negro  who  is 
in  turn  influenced  by  white  men — so  white  will 
be  pulling  at  one  end  of  the  string,  after  all. 
Do  they  want  office?  Yes,  but  they  scarcely 
aspire  higher  than  the  position  of  policeman, 
alderman  in  a small  town,  or  some  tool-like 
deputy.  Well,  this  is  alright,  except  the  last- 
named  office;  but,  you  see  they  are  inclined  to 
make  these  inferior  offices  the  object  of  their 
interest  in  politics,  and  if  they  fail  to  get 
such  offices  or  to  receive  any  silver  or  favors 
for  their  votes,  they  will  hold  that  they 
have  been  cheated  out  of  their  rights  and  that 
there  is  no  use  for  them  to  vote  at  all. 


118 


Ham  and  Dixie. 


Now,  is  this  object  high  enough  for  citizens 
of  a great  country  like  this?  No,  indeed; 
statesmanship  should  aim  at  a good  govern- 
ment, a worthy  set  of  officers  and  wholesome 
laws;  a perfect  protection  by  that  govern- 
ment and  a strict  execution  of  these  laws,  by 
those  officers.  These  are  some  of  the  objects 
of  the  true  statesman.  But,  the  voter  is  a 
statesman;  and,  hence,  these  should  be  the 
lofty  objects  of  the  Negro  voter.  If  the  white 
man  votes  for  office  and  favors;  let  us  be  super- 
ior to  him  in  this  respect  and  vote  for  the 
country’s  welfare.  Furthermore,  we  should 
not  vote  to  please  any  man,  or  to  gain  money 
or  win  friends  any  more  than  we  should  vote 
a certain  way  for  the  promise  of  a few  inferior 
offices.  Our  ambition  should  be  of  that  pure 
kind  which  directs  us  to  excel  by  honorable 
means.  We  should  form  our  ideal  of  states- 
manship upon  a right  and  lofty  basis  and  work 
heroically  to  realize  its  accomplishment. 
While  I write,  several  Negro  newspapers  are 
begging  and  clamoring  for  a few  lower  offices 
for  their  colored  friends,  and  are  quarreling 
with  the  city  governments  because  they  do  not 
appoint  Negroes  to  certain  small  positions. 


Weighed  in  Balances,  etc. 


119 


Now.  I honor  those  papers  for  their  race  in- 
terest; but  I do  not  approve  of  their  methods. 
If  my  ambition  in  voting-  extended  no  further 
than  to  obtain  a few  petty  offices;  I would  stay 
at  home  on  election-days  and  let  others  swop 
their  votes  for  dollars.  Certainly,  qualified 
Negroes  deserve  some  of  the  best  gifts  of  the 
people  and  they  ought  to  be  appointed  or 
elected  to  positions  of  honor;  but  the  appoint- 
ment and  election  of  Negro  officers  ought  not 
to  be  the  soul  of  our  political  ambition.  These 
honors  ought  to  be  the  result  of  our  wise  and 
honorable  statesmanship  rather  than  that  of 
a wiry  and  wormlike  manipulation  of  our  vote 
and  influence. 

Our  political  plan  should  be  to  train  out- 
voters to  cast  their  votes  intelligently  and  to 
teach  them  that  integrity  which  will  place 
them  above  the  reach  of  corrupting  influences 
and  to  instill  in  them  that  courage  which  will 
enable  them  to  vote  their  sentiments  without 
fear  of  any  man.  We  should  discharge  our 
public  duties  honorably  and  with  a manly 
spirit;  and  when  once  our  intrinsic  worth  is 
discovered,  it.  of  itself,  will  secure  its  own  re- 
ward and  reflect  great  honor  upon  the  posses- 


120 


Ham  and  Dixie. 


sors.  Yes,  I sincerely  believe  that  a proper 
degree  of  ambition  will  lift  ns  out  of  and  above 
our  present  ways  of  thinking,  talking  and  act- 
ing, and  we  will  then  begin  to  breathe  a purer 
and  more  invigorating  atmosphere.  Another 
thing,  ambition  will  give  us  Race-pride;  for 
then  we  will  not  feel  ourselves  inferior  to  any 
people,  but  will  try  to  excel  them  in  a right 
way  and  by  lawful  methods.  By  Race-pride,  I 
mean  that  high  conception  of  one’s  own  race 
that  will  cause  him  to  feel  that  his  race  is 
equal  to  any  race  on  earth,  and  will  cause  him 
to  honor,  protect  and  defend  it  from  all  attacks 
made  upon  it  by  others.  Now,  of  all  races,  the 
Negroes  of  this  country  possess  this  quality 
least.  The  black  man  feels  and  he  foolishly 
teaches  his  children  to  feel  that  he  and  they  are 
inferior  to  the  white  man,  and  that  they  will 
never  and  can  never  be  the  white  man’s  equal. 

Is  this  not  the  very  height  of  folly? 
You  white  men  certainly  cannot  respect 
such  a creature  as  this;  for,  if  a man 
loses  respect  for  himself,  his  respect  for 
anybody  else  is  not  worth  anything.  And 
I believe  you  are  just  high-toned  enough 
not  to  care  a fig  for  any  such  milk-and-water 


e 


Weighed  in  Balances,  etc. 


121 


kind  of  respect.  Now,  to  show  you  that  our 
people  think  themselves  inferior  to  the  whites, 
1 will  give  you  a few  illustrations.  I suppose 
many  of  you  readers  have  heard  Negro  parents 
telling  their  children  that  they  will  “never  be 
like  white  folks  and  there  is  no  use  to  try;” 
that  “a  nigger  will  be  a nigger  as  long  as  he 
lives;’’  and,  whenever  a Negro  does  soinetliing- 
low  and  crooked,  they  will  often  exclaim,  “just 
like  a nigger,  you  can  never  expect  any  better 
from  a nigger.”  Again,  they  will  often  hold 
up  their  little  black  babies  and  admiringly 
hail  them  as  “little  white  ladies,”  or  “little 
white  mannies.”  They  will  also  often  teach 
their  children  to  prefix  the  terms  of  “Mr.”  and 
“Miss”  to  young  white  boys  and  girls;  while 
these  same  children  are  permitted  to  call 
persons  of  the  same  age  among  their  own 
race  as  they  please.  The  black  man  will 
also  rely  upon  and  be  governed  by  the 
opinion  of  any  ignorant  white  man  in  prefer- 
ence to  that  of  some  very  intelligent  and 
reliable  colored  men.  Furthermore,  some 
of  our  people  are  inclined  to  look  down 
upon  a coal-black  Negro,  and  they  will  often 
refer  with  pride  to  their  color,  if  a shade, 


122 


Ham  and  Dixie. 


k 


or  even  a half  of  a shade  brighter  than  others 
in  their  company.  I once  knew  a Negro  who 
was  black  as  a crow  and  well  educated,  and 
yet  he  would  not  associate  with  black  women, 
and  he  finally  married  a woman  who  was  as 
white  as  any  Caucasian.  We  are  all  more  or 
less  familiar  with  the  average  Negro’s  love  for 
a “yallar  gal;”  or  a “gal  wid  long  liar.” 

They  tell  me  that,  in  some  communities, 
the  colored  people  prefer  bright-colored  men 
to  preach  in  their  churches  and  to  teach  their 
children.  And,  thus,  from  these  illustrations 
and  a hundred  others  which  might  be  men- 
tioned, we  can  see  that  the  Negro  considers 
himself  naturally  inferior  to  the  white  man 
and  that  he  has  very  little  respect  for  his  own 
race.  This  is  indeed  one  of  the  greatest  defects 
among  our  people  and  it  shows  the  utter 
degradation  to  which  we  have  been  dragged 
by  the  customs  of  a life  of  boudage.  How 
in  the  name  of  the  devil  can  we  expect  a 
high-minded  race  to  respect  us  and  admit 
us  into  high  stations  of  life,  when  we 
ourselves  acknowledge  our  own  triflingness 
and  inferiority  and  teach  them  to  our 
posterity?  For  my  part,  I would  be  glad  if 


Weighed  in  Balances,  etc. 


123 


every  one  of  us  was  as  black  as  the  ace  of 
spades  and  possessed  of  brave  hearts,  bright 
minds  and  a lofty  ambition.  It  is  no  honor  to 
our  race  to  have  white  blood  in  our  veins.  If 
the  mulatto  is  more  intelligent,  braver  and 
better  than  the  full  blooded  Negro,  he  is  proba- 
bly so  because  of  the  white  blood  in  his  veins, 
and  the  Negro  race  gets  no  credit  for  it;  if  he 
is  no  more  intelligent,  no  braver  and  no  better 
than  the  full-blooded  Negro,  then  the  white 
blood  is  of  no  finer  quality  than  the  Negro's 
blood.  Thus,  in  both  cases,  the  Negro  will  only 
get  credit  for  what  he  is,  and  the  presence  or 
the  absence  of  the  white  blood  will  neither 
“make"  or  “break"  him.  But,  according  to  my 
mind,  it  is  far  better  to  rise  or  fall  as 
pure-blooded  Negroes  than  it  is  to  rise  or 
fall  as  a mixed  race.  For,  in  the  former 
case,  we  must  stand  upon  our  merit  and 
be  credited  or  debited  accordingly.  But 
in  the  latter  case,  if  we  succeed,  others 
may  say  that  this  success  is  due  to  the  white 
blood  in  us;  and,  if  we  fail,  they  may  say  that 
this  failure  is  due  to  the  black  blood  in  us — 
whereas,  in  truth,  the  black  blood  may  have 
caused  the  success  and  the  white  blood,  the 


124 


Ham  and  Dixie. 


failure.  Well,  we  are  all  mixed  up  now,  and 
1 am  willing  to  let  the  “tares  and  the  wheat” 
grow  together,  as  it  would  be  downright  fool- 
ishness to  try  to  separate  them  at  this  time; 
but,  for  heaven's  sake!  let  us  be  true  to  our 
color  and  let  us  make  Black  our  ideal  instead 
of  White. 

And,  right  here,  I will  say  that  this 
spirit  of  despising  our  own  race  and  holding 
up  the  white  people  as  gods  or  demi  gods,  is 
perhaps  the  primary  cause  of  these  rapings 
and  consequent  lynchings  in  the  South;  for,  I 
believe  that  there  are  among  us  some  ignorant, 
degraded  black  hounds  who  would  be  willing 
to  die  and  go  to  hell  if  they  could  only  first 
touch  the  hem  of  a white  woman's  garment. 
We  lack  Ambition,  and  a high-minded  race 
pride;  and  you  must  not  forget  it!  So,  hear 
me,  we  will  never  amount  to  anything  until  we 
drill  into  our  youth  and  generation  this  great 
element  of  Race-ambition  and  Race-pride.  If 
we  fear  that  this  cannot  be  done  and  believe 
that  the  race  will  never  be  taught  to  hold  it- 
self superior  and  to  aim  higher;  then  rest  as- 
sured that  with  all  of  our  property,  with  all 
of  our  learning  and  with  all  of  our  style,  we 


Weighed  in  Balances,  etc. 


125 


will  never  become  a Nation  and  we  will  always 
be  treated  by  our  white  brother  as  tools  and 
underlings  and  not  one  of  us  should  utter  a 
word  of  complaint.  Now,  reader,  in  a crude 
way,  we  have  investigated  the  condition  of 
our  people  by  finding  out  if  they  possess  those 
elements  which  are  necessary  to  produce  a na- 
tion. And  what  is  our  verdict?  Let  us  reason. 
If  those  five  pillars  which  I have  set  up  as  the 
foundation  of  a great  people  are  not  the  pillars 
necessary  to  the  superstructure  of  a Nation; 
then  the  fact  that  the  Negroes  of  the  United 
States  are  not  supported  by  these  pillars  or 
are  not  contemplating  the  erection  of  these 
pillars  or  have  not  in  them  the  materials  and 
skill  to  erect  these  pillars,  is  no  proof  that  the 
Negro  is  defective  in  himself  and  will  therefore 
fail  to  become  a Nation.  But,  on  the  other 
hand,  if  these  five  pillars  which  I have  set  up 
as  the  foundation  of  a great  people,  are  in  fact 
the  pillars  necessary  to  the  superstructure  of 
a Nation;  then  the  fact  that  the  Negroes  of  the 
United  States  are  not  supported  by  these  pil- 
lars or  are  not  contemplating  the  erection  of 
these  pillars  or  have  not  in  them  the  material 
and  skill  to  erect  these  pillars,  is  positive  proof 


126 


Ham  and  Dixie. 


that  the  Negro  is  defective  in  himself  and  in 
his  present  condition  will  fail  to  become  a Na- 
tion. 

Now,  a few  words  about  these  five  pillars, 
which  may  also  be  termed  principles  or 
elements.  Are  there  any  other  elements  be- 
sides these  five  which  are  necessary  to  pro- 
duce a Nation;  or  which  may  be  used  as  sub- 
stitutes for  the  ones  that  I have  set  up?  If 
there  are  others,  pray  tell  me  what  are  their 
names  and  what  is  their  importance  and 
whether  or  not  they  may  be  included  under 
some  one  of  these  five  heads?  I claim,  then, 
that  these  pillars  introduced  to  you  are  at  least 
the  principal,  if  not  all,  the  pillars  necessary 
to  rear  up  and  sustain  a Nation  of  the  first 
class.  Assuming  this  to  be  granted,  the  next 
thing  is,  has  it  been  proven  that  the  Negro  is 
defective  in  these  important  and  necessary 
elements?  I think  I have  shown  pretty 
clearly  that  the  Negro  is  defective  in  each 
of  these  elements,  and  I think,  further, 
that  facts  will  bother  any  one  to  prove 
otherwise.  Again,  if  you  admit,  as  I have 
supposed  above,  that  these  five  elements 
or  pillars  are  necessary  to  the  existence  of  a 


Weighed  in  Balances , etc. 


127 


Nation;  then  you  will  also  admit  that  they  are 
the  primary  cause  of  the  existence  of  a Nation 
and  that  the  one  cannot  exist  without  the  oth- 
er any  more  than  the  sun  can  exist  without 
light  or  the  light  without  the  sun.  For,  if  the 
sun  could  exist  without  light;  then  it  is  not 
the  source  of  light,  and  hence  it  is  no  sun.  Be- 
cause the  sun  is  light  itself  and  is  the  source  of 
all  light  existing  within  our  Solar  System. 
Cause  and  effect  are  inseparable  and  the  one 
cannot  help  producing  the  other;  nor  can  the 
other  help  being  produced  by  the  one.  Fire 
cannot  help  burning  me  any  more  than  I can 
help  being  burned  by  it  if  I cast  myself  there- 
in. Thus,  those  who  possess  these  five  ele- 
ments, must  of  necessity  be  a Nation,  which 
state  of  being  a Nation  is  only  the  effect  of  the 
possession  of  these  five  elements.  Now,  is  the 
Negro  of  the  United  States  a Nation?  I mean, 
of  course,  is  he  a people  developed  and  abreast 
with  the  foremost  of  the  world’s  civilization? 
If  he  is;  then  there  is  no  race  problem  and  this 
book  is  trash  and  I am  a fool.  If  he  is  not  a 
Nation;  then  he  cannot  possess  the  five  ele- 
ments of  a Nation,  and  he  is  therefore  defect- 
ive in  all  of  his  parts,  which  was  to  be  proved. 


128 


Ham  and  Dixie. 


This,  my  black  brother,  is  just  the  poiut  1 
have  been  striving  to  make,  and  now  since  I 
have  reached  it;  you  may  consider  that  I have 
drawn  off  with  clinched  fists,  and  I trust 
that,  at  some  stage  in  this  book,  I will 
crack  that  nut  of  which  I have  already 
spoken,  and  lay  out  the  kernel  plainly 
to  the  views  of  all.  Now,  if  we  our- 
selves are  defective  and  if  we  have  not 
those  primary  elements  which  are  necessary 
to  produce  a great  Nation;  then,  pray,  what 
is  our  duty  in  this  case;  what  is  our  attitude 
toward  our  neighbors,  and  what  are  the  steps 
to  be  taken  to  extricate  ourselves  from  our 
present  condition  in  order  that  we  may  obtain 
that  contentment  for  which  we  are  longing? 

These  are  questions  which  we  all  should 
strive  to  answer  and  upon  which,  within  the 
remaining  pages  of  this  little  volume,  your 
humble  writer  will  endeavor  to  flash  the  feeble 
light  of  his  Reason. 


3fed.es  and  Persians. 


129 


CHAPTER  VI. 

MEDES  AND  PERSIANS. 

It  is  natural  for  man  to  be  selfish;  to  get  all 
he  can ; to  oppose  others  that  are  between  him 
and  his  objects,  and  to  take  advantage  of 
the  condition  of  others  in  order  that  he 
might  better  accomplish  his  own  ambitious 
schemes.  The  Negro,  having  been  shown 
to  be  a race  lacking  in  the  exercise  of 
those  principles  which  combine  to  make 
a strong  and  progressive  people,  the  white 
race,  with  every  nerve  strained  and  keen 
to  make  use  of  every  and  all  means  tend- 
ing to  aid  them  in  accomplishing  their  pur- 
poses, fell  upon  the  Negro  as  one  of  those 
means.  In  other  words,  the  Negro  having 
either  buried  his  talents  or  having  abused 
them;  it  was  left  to  the  ingenious  white  race 
to  utilize  for  their  own  glory  this  wrecked  rem- 
nant of  humanity  in  the  shape  of  the  Black 
race.  And  this  is  right  in  Reason;  although  it 
may  be  wrong  in  Revelation.  It  is  right  among 
men;  but  it  may  be  wrong  before  God.  I say 


130 


Ham  and  Dixie. 

it  is  right  in  Reason;  because  what  one  man 
does  not  nse  or  does  misuse,  ought  to  be  turned 
over  to  another  who  will  use  it  properly  and 
nse  it  to  the  advantage  of  all  concerned.  If 
I have  several  gold  dollars  and  am  using  them 
to  close  up  cracks  in  the  floor;  then  it  is  the 
part  of  wisdom  that  some  one  should  take  them 
from  me,  use  them  in  their  proper  places  and 
with  them  purchase  for  me  a hat  or  a coat 
that  1 may  need.  Perhaps,  it  is  Christian  to 
teach  me  how  to  use  those  dollars  to  my  own 
advantage;  but  it  is  human  to  use  them  to  the 
advantage  of  the  discoverer. 

Where  all  persons  are  supposed  to  know 
what  is  their  interest  and  how  to  pursue  it,  as 
the  case  is  in  all  civilized  communities;  no 
private  citizen  has  any  legal  right  to  take  any- 
thing belonging  to  another  and  appropriate  it 
to  his  own  use,  even  if  the  original  owner  is 
misusing  it.  But,  in  all  civilized  communities, 
the  wise  and  active  are  nevertheless  using,  the 
ignorant  and  controlling  them  in  such  manner 
as  will  redound  to  their  own  interest  and  wel- 
fare. Now,  let  us  suppose  a case  of  two  races, 
both  of  which  are  created  equal,  from  the  same 
origin  and  by  the  same  God.  The  one,  either 


Medes  and  Persians. 


131 


having  had  an  advantage  as  to  circumstances 
or  having  used  its  talent  and  opportunity  for 
high  and  worthy  ends,  had  become  a great  and 
flourishing  Nation;  the  other,  either  having 
had  a disadvantage  as  to  circumstances  or 
having  abused  its  talent  and  opportunity  for 
low  and  unworthy  ends,  had  become  a de- 
graded and  useless  horde.  Is  it  natural  to  sup- 
pose that  this  great  nation  is  going  to  share 
up  with  this  worthless  horde,  and  put  them 
on  an  eqiial  footing  with  themselves?  Is  it  not 
more  natural  to  suppose  that  the  Nation  will 
take  advantage  of  the  horde’s  weakness  and 
ignorance  and  march  on  to  loftier  heights?  Is 
it  not  a teaching  of  Scripture  that  the  tal- 
ents of  the  unworthy  servant  shall  be  given 
unto  him  that  had  earned  the  greatest  number 
of  talents?  “Take  therefore  the  talent  from 
him  and  give  it  unto  him  which  have  ten  tal- 
ent " i the  scriptural  command. 

, it  seems  that  the  principle  of  utiliz- 
inant  of  an  unworthy  people  for 
the  be  en.  of  a people  who  had  used  their 
talents  pro  erly,  is  not  only  reasonable  but 
may  be  alsc  in  accordance  with  the  teachings 
of  a Righteous  God.  So,  in  keeping  with  this 


132 


Ham  and  Dixie. 


idea,  tlie  white  race  reduced  the  Negro  into 
slavery  and  afterwards  subjected  him  to  all 
the  humiliation  belonging  to  that  estate.  The 
white  man  kept  the  Negro  ignorant  by  pre- 
venting him  from  the  use  of  books,  and  he 
made  him  cowardly  by  use  of  the  whip  and  the 
shot-gun.  He  did  these  things  not  because  he 
loved  the  Negro  less;  but  because  he  loved 
himself  more.  He  did  these  things  from  policy: 
for,  he  knew  that  if  the  black  man  was  edu- 
cated and  allowed  considerable  privilege;  he 
could  not  then  hold  him  in  slavery.  There- 
fore, the  whites  thought  that  this  treatment 
of  the  Negro  was  necessary  to  hold  him  in 
such  place  as  was  most  convenient  to  their 
own  exaltation. 

And,  since  the  war,  they  are  still  adhering 
to  their  old  policy,  namely,  to  get  out  of  the 
Negro  as  much  as  they  can  without  allowing 
him  to  enjoy  any  more  of  the  blessings  of  this 
country  than  is  possible.  They  are  pursuing 
this  policy  now,  not  because  they  really  do  not 
wish  the  Negro  to  enjoy  the  sweets  of  life;  but 
because  they  imagine  that  if  the  Negro  was 
permitted  to  enjoy  high  and  honorable  sta- 
tions, they  themselves  would  lose  something  on 
that  line, 


Medes  and  Persians. 


133 


Now.  I do  not  claim  that  slavery  is  a“Divine 
Institution;”  although  it  may  seem  to  some 
of  my  readers  that  such  is  my  opinion.  I 
hare  said  that  it  was  natural  and  right  in 
reason  that  one  individual  or  race  should  use 
another  individual  or  race  that  did  not  have 
sense  or  grit  enough  to  use  itself.  Thus  far, 
the  whole  affair  is  merely  human.  Therefore, 
the  condition  of  slavery  is  a human  and  not  a 
Divine  Institution.  And,  so  far  as  the  Scrip- 
tural teachings  show,  it  is  rather  that  God 
merely  suffered  these  relations  of  Dominion 
and  Servility,  instead  of  commanding  or  even 
sanctioning  them.  But  I am  no  authority  as  to 
scriptural  interpretation  and  so  I will  leave 
that  matter  to  Theologians  and  Biblical  Com- 
mentators. I am  looking  on  this  question  be- 
fore me  with  reason  and  common  sense  ap- 
plied to  solid  facts.  I am  not  soaring  into  the 
air  after  theories  out  of  sight;  but  [ propose  to 
stay  on  the  ground  and  tell  the  thing  as  I see 
it  and  believe  it.  Therefore,  I do  not  blame 
the  white  man  for  coming  upon  us  like  the 
“rushing  of  many  waters,”  or  like  the  Medes 
and  Persians,  and  taking  possession  of  our 
thrones  already  shattered  by  our  own  hands 


134 


Ham  and  Dixie. 


and  breaking  our  sceptres  already  rusty  and 
decayed  with  age  and  idleness.  What  the 
white  man  did.  we  would  have  done  if  we 
had  their  opportunity;  and  any  other  race 
would  have  done  the  same  thing  if  they  had 
the  white  man’s  ambition  and  the  white  man’s 
advantages.  Why,  then,  are  we  continually 
laying  the  blame  upon  the  whites  for  our 
present  humble  and  dilapidated  condition? 
Do  we  not  see  that  we  ourselves  are  to  be 
blamed  for  our  own  degradation  in  allowing 
the  white  man  such  an  opportunity  to  bind  us 
hand  and  foot?  I do  not  know,  and  you  do  not 
know,  how  or  when  or  where  our  ancestors 
fell  from  their  original  state  of  equality  with 
the  white  race ; but  the  fact  remains  that  they 
did  fall  and  did  allow  themselves  to  retrograde 
until  they  were  found  easy  preys  for  the  prow- 
ess of  the  white  man.  The  whole  affair  is 
simple  enough:  there  is  no  hidden  mystery 
about  it.  We  simply  grew  careless  and  trifling, 
and  another  race  came  in  and  took  our  lands, 
destroyed  or  weakened  our  powers  and  made 
us  “hewers  of  wood  and  drawers  of  water.” 
That  is  all  there  is  in  it.  We  are  sometimes 
inclined  to  look  upon  our  condition— past, 


Medes  and  Persians. 


135 


present  and  future,  as  the  work  of  God,  the 
White  Man  and  the  Devil.  We  blame  the 
White  Man  and  the  Devil  for  slavery  and  its 
concomitant  evils,  and  we  fold  our  arms  and 
expect  God  to  bring  us  into  “green  pastures” 
in  the  future  In  other  words,  the  White 
Man  and  the  Devil  are  responsible  for  our 
past  and  present;  God  is  responsible  for 
our  future,  and  we  are  not  responsible 
at  all.  I tell  you  it  is  high  time  that 
we  leave  off  foolishness,  and  come  right 
square  down  to  brass- lacks.  I believe  that 
God  is  with  all  races  and  will  help  those 
that  help  themselves,  and  therefore  I be- 
lieve that  Fie  helps  the  White  Man  more  than 
He  does  the  Black  Man;  for  the  White  Man 
does  more  for  himself  than  the  Black  Man 
does.  Coming  on  down  to  the  present  time, 
are  we  to  blame  the  White  Man  of  the  South 
because  he  claims  that  this  is  his  country  and 
is  not  willing  that  we  should  govern  and  run  it 
to  suit  ourselves?  Shall  we  censure  him  be- 
cause he  has  not  thrown  wide  the  doors  of 
every  department  of  his  kingdom  and  bid  us 
enter  and  share  in  the  enjoyment  of  his  most 
valuable  ornaments  and  choicest  luxuries? 
Are  we  to  criticise  and  abuse  him  because  he 


136 


Ham  and  Dixie. 


is  holding;  us  off  from  what  he  conceives  to  be 
the  work  of  his  own  hands? 

My  dear  friend,  if  you  had  toiled  for  years 
to  plan,  construct  and  adorn  a beautiful  man- 
sion— all  with  your  own  diligent  study  and 
skillful  hands — and,  after  you  had  completed 
it,  an  uncultured,  boorish,  ignorant,  idle  and 
trifling  fellow  should  come  up  and  ask  you  for 
admittance  into  your  marble  parlors  and  for 
an  equal  share  of  your  oldest  wines;  would 
you,  as  a human  being,  admit  him  and  share 
with  him  as  your  equal?  Would  you  not 
rather  say  to  him  thus:  “Sir,  these  giant  walls 
were  reared  by  mine  own  hands;  that  beauti- 
ful moulding  was  the  result  of  mine  own  mid- 
night study;  I, from  mine  own  coffers,  have  paid 
every  farthing  for  the  erection  of  this  costly 
mansion,  and  therefore  I must  enjoy  these 
luxuries  with  my  friends  with  whom  I asso- 
ciate and  whose  thoughts  have  aided  me  much 
in  this  giant  task.  But,  pardon,  sir,  upon  what 
right  do  you  seek  admittance  into  this  crystal 
palace?  What  have  you  done  to  prove  your 
ability,  your  skill  and  your  intrinsic  worth? 
What  claim  can  you  present  to  us  that  shall 
entitle  you  to  an  admission  here?  I know  your 


Medes  and  Persians. 


137 


history.  You  once  had  most  brilliant  oppor- 
tunities to  conceive  and  erect  just  such  Tem- 
ple as  this;  but  you  permitted  your  opportuni- 
ties to  pass  by  unused,  your  powers  to  crumble 
into  clay  and  your  right  hand  to  “lose  her  cun- 
ning.” You  have  allowed  another  race  to  chain 
you  in  degraded  slavery  for  two  hundred  and 
fifty  years,  and  now  that  you  are  free  and  have 
been  enjoying  your  liberty  for  thirty  years, 
what  evidence  can  you  produce  to  prove  your 
fitness  to  partake  of  all  these  rarities  and  to 
move  in  the  circle  of  my  learned  and  polished 
friends? 

'Tis  true,  I believe  that  you  are  advancing; 
that  you  have  done  much  to  elevate  yourself; 
but,  friend,  do  you  hope  to  reach  in  the  brief 
period  of  thirty  years  that  dazzling  height  unto 
which  my  friends  and  T have  been  diligently 
climbing,  for  lo!  these  many  centuries?  Go 
thou!  Begin  rather  at  the  foot  of  the  hill 
v here  I began ; toil  night  and  day  and  cease  not 
until  you  have  achieved  some  great  thing 
whereby  you  may  earn  my  admiration  and 
prove  to  me  your  worthiness,  and  then  will  I 
swing  wide  these  gates  of  pearl  and  bid  you 
welcome!’’  Is  not  this  language  natural?  Is 


138 


Ham  and  Dixie. 


it  not  in  harmony  with  human  nature?  Ah, 
then.  Black  Man,  abuse  not,  curse  not,  despise 
not  your  former  masters  because  they  have 
hitherto  debarred  you  from  positions  for  which 
you  have  vainly  sought.  These  whites  who 
have  once  held  you  bound  in  iron  bands,  are 
a proud,  high-minded  and  powerful  people. 
They  admire  courage  and  ambition,  and  will 
give  them  due  recognition;  but,  on  the  other 
hand,  they  despise  cowardice  and  weakness, 
and  will  trample  them  under  foot.  Show  them 
once  that  you  have  spirit  and  progressiveness, 
and  they  will  honor  you;  but  exhibit  only  your 
lower  and  degraded  qualities  and  they  never 
will  recognize  you.  And  this  is  just  as  it 
should  be.  For  my  part,  I do  not  wish  to  be 
taken  for  one  whit  more  than  I am;  I do  not 
desire  to  be  carried  into  great  places  which 
my  powers  are  too  weak  to  maintain ; I do  not 
care  to  be  carried  on  the  shoulders  of  others 
into  glittering  palaces  I do  not  deserve.  Most 
assuredly,  I want  to  be  recognized  according  to 
my  true  worth:  if  this  is  great,  I shall  expect 
great  things;  but,  if  this  is  small,  I shall  ex- 
pect only  small  things.  The  sentiment  and 
the  verdict  of  the  world  are  not  so  wrong,  after 


Medes  and  Persians. 


139 


all.  We  all  join  in  and  declare  that  the  Eng- 
lish peoples  are  at  the  front  of  our  marching 
columns,  and  if  the  matter  was  looked  into, 
you  will  find  that  they  are  more  meritorious 
and  have  done  more  for  mankind  than  the  oth- 
er races.  If  the  world  by  silent  sanction 
agrees  that  an  individual  or  a race  should  be 
honored  and  should  be  regarded  as  the  leader 
or  leaders  of  others;  rest  assured  that  there  is 
some  intrinsic  value  in  that  individual  or  that 
race  which  the  world  has  almost  instinctively 
discovered.  True,  “there  is  many  a flower  that 
is  born  to  blush  unseen  and  to  waste  its  sweet- 
ness on  the  desert  air;”  but,  in  such  cases  the 
flower  has  not  been  ignored  or  misunderstood, 
it  has  simply  been  unknown.  The  world  can- 
not pass  its  opinion  until  the  subject  be  placed 
before  its  scrutinizing  eye,  its  practiced  ear 
and  its  throbbing  heart.  Hence,  we  all  are  gen- 
erally recognized  according  to  our  several  abil- 
ities; and  this  ought  to  satisfy  the  most  of  us. 
Therefore,  we  have  no  right  to  blame  any  one 
for  our  present  dependent  condition;  but,  if 
we  are  inclined  to  be  cynical,  and  must  blame 
somebody,  why,  blame  ourselves.  Here,  a 
question  presents  itself  to  me  and  may  pre- 


140 


Ham  and  Dixie. 


sent  itself  to  others;  hence,  I will  state  it  and 
expect  an  answer.  “Mr.  Writer,  you  say  that 
the  Negro  has  no  reason  to  blame  the  white 
man  for  overcoming  him  and  using  him  as  a 
tool,  while  he  was  doing  nothing  for  himself; 
how  is  it  now  when  the  Negro  is  trying  to  do 
something  for  himself  and  his  country,  the 
white  man  prevents  him  and  treats  him  un- 
fairly?” In  other  words:  “Why  does  the  white 
man  mob  and  lynch  the  Negro?  Why  does  he 
cower  and  intimidate  him  and  debar  him  from 
all  the  most  profitable  and  honorable  positions 
in  the  country?” 

Here  is  my  answer.  The  Negro  has  long 
ago  lost  his  reputation  in  the  eyes  of 
the  white  man.  For  many  years  he  was 
considered  no  better  than  a good  mule  or 
a faithful  dog,  in  the  white  man’s  estima- 
tion. Now,  after  emancipation,  the  colored 
man  was  made  a citizen,  with  all  the  rights 
and  privileges  pertaining  to  that  estate.  And 
right  here,  I will  say  that  this  giving  of  citi- 
zenship to  this  people  when  they  were  unpre- 
pared for  its  duties  or  unable  to  protect  them- 
selves in  its  exercise  and  when  the  govern- 
ment itself  was  unable  or  was  unwilling  to 


Medes  and  Persians.  141 

protect  them,  was,  to  my  mind,  one  of  the 
greatest  mistakes  of  our  country.  The  Negroes 
have  gained  nothing  by  the  right  of  suffrage 
except  a great  deal  of  excitement,  some  little 
experience,  a few  dollars  for  trading  off  some 
of  their  votes  and  a few  inferior  offices;  but  by 
it  they  have  lost  the  lives  of  some  of  their  best 
men  and  have  been  beaten,  frightened,  driven 
off  from  their  homes  and  have  gained  the 
enmity  of  their  white  neighbors.  It  is  there- 
fore decidedly  my  opinion  that  a gradual  ad- 
mission into  full  citizenship  according  to  the 
advancing  intelligence  and  courage  of  our 
people,  would  have  prevented  all  this  clash  and 
conflict  between  the  races  and  would  have 
tended  to  produce  harmony  and  prosperity 
throughout  the  South.  But,  returning  to  my 
answer  above,  I say  that  the  Negroes,  hav- 
ing been  given  the  ballot,  the  white 
man  determined  that  they  should  never 
enjoy  it  in  such  manner  as  to  get  the 
reins  of  government  into  their  own  hands. 
From  this  determination  of  the  white  man 
to  keep  the  Negro  out  of  the  management  of 
the  government,  came  most  of  the  whipping, 
clubbing  and  shooting  that  were  received  by 


142 


Ham  and  Dixie. 


the  blacks  at  the  hands  of  the  whites.  Now, 
I do  not  think  that  the  whites  thus  mal- 
treated the  Negro  because  they  actually 
hated  him  and  wanted  to  destroy  him;  but 
they  treated  him  thus  because  they  thought 
that  the  Negro  was  out  of  his  place  when  he 
had  business  at  the  ballot-box  or  was  seated 
in  official  capacity.  And  he  was  out  of  his 
place;  for  no  man  of  any  race  fresh  from  the 
gall  and  yoke  of  bondage,  is  intelligent 
enough  or  manly  enough  to  have  the  power 
of  the  ballot  placed  into  his  hands.  Those 
members  of  our  race,  to-day,  who  have  no  bet- 
ter sense  than  to  vote  a certain  ticket  be- 
cause Mr.  White  Man  tells  him  to  vote  it,  or 
who  have  no  more  “sand  in  their  craws”  than 
to  vote  for  a certain  candidate  because  Mr. 
White  Man  threatens  to  turn  him  out  of  a 
job,  if  he  does  not  so  vote,  have  no  more  right 
with  the  ballot  than  a Chinaman  has  in  the 
Presidential  chair.  But,  we  have  been  learn- 
ing politics  for  thirty  years  and  if  some  of  us 
are  not  yet  fit  for  the  exercise  of  the  right  of 
suffrage,  what  think  you  of  fitness  immediate- 
ly after  the  war?  The  hang  of  it  is,  some 
how  or  other  the  Negro,  when  emancipated, 


Medes  and  Persians. 


143 


got  it  into  liis  head  that  this  land  and  gov- 
ernment belonged  by  rights  to  him  and  that 
he  could  step  at  once  from  the  auction-block 
into  the  White  House.  He  did  not  know  that 
he  --«<■  v-u-  only  a baby  and  that  it  was  neces- 
i.n  to  grow  and  gather  strength  he- 
lm h-  mild  run  around  and  play  with  other 
‘•’dldren,  and  furthermore,  that  it  would  take 
as  for  hi,  10  mature  and  be  able  to  come  in- 
to contact  with  men.  1 think  the  colored  people 
were  simply  misled  into  this  folly  by  the  gov- 
ernment which  made  them  full-fledged  citizens 
long  before  they  had  feathers.  Well,  I do  not 
blame  the  government  and,  of  course,  1 do  not 
blame  the  colored  people  for  their  innocent 
presumption.  For,  the  situation  was  new  to 
all  concerned,  and  it  was  very  natural  that 
mistakes  could  have  easily  been  made.  So,  in 
a word,  the  entire  treatment  of  the  Negro  was 
caused  and  kept  up  by  the  fact  that  he  de- 
manded too  much  in  the  beginning,  before 
he,  as  a race,  could  maintain  his  desired 
position.  The  Negro  wanted  as  big  a place  in 
the  government  as  the  white  man;  and  the 
white  man  was  determined  that  the  Negro 
would  never  reach  his  desires  under  the  past 


144 


Ham  and  Dixie. 


and  present  circumstances.  The  Negro,  there- 
fore, was  “knocked  out”  and  the  white  man 
still  holds  his  own,  the  same  as  ever.  Person- 
ally, I do  not  blame  the  white  man;  the  Ne- 
gro was  too  fast,  and  did  not  present  himself 
in  the  proper  attitude. 

Well,  how  about  lynching  in  these  latter 
days?  I object  to  lynching  because  it 
generates  a disrespect  for  and  a lack  of 
confidence  in  the  law  of  the  land  which 
should  always  maintain  its  power  and 
majest.y.  T object  to  it  because  it  is  un- 
lawful and  unconstitutional.  I object  to  it 
because  of  the  danger. of  putting  a supposed 
criminal  to  death  on  insufficient  evidence,  and 
upon  the  passionate  decision  of  an  excited  and 
unreasoning  mob.  I object  to  it  especially  if 
one  race  is  lynched  for  crimes  which  are  passed 
unheeded  if  committed  by  members  of  anoth- 
er race.  Keeping  in  mind  these  objections,  I 
will  say  that,  if  it  is  right  to  put  a man  to 
death  at  all,  for  any  crime,  lynching,  provided 
that  the  real  criminal  is  lynched,  and  lawful 
hanging,  are  nearly  about  the  same  in  my  view, 
and,  perhaps,  in  God’s  sight,  there  is  no  dif- 
ference between  them.  A sheriff  springs  the 


Medes  and  Persians. 


145 


trap  and  the  condemned  man  is  hurled  into 
an  awful  eternity,  and  the  witnesses  retire 
with  a sigh  of  relief.  Now,  this  sheriff  has  in- 
tentionally and  deliberately  killed  a human 
being.  What  right  had  this  sheriff  to  kill  this 
man?  O,  he  was  authorized  by  a warrant  of 
execution  signed  by  a judge  before  whom  the 
criminal  was  tried  in  open  court  and  con- 
victed by  a jury  of  twelve  men.  Is  that  so? 
But  who  gave  that  judge  and  this  jury  the 
right  and  authority  to  decide  that  a man 
should  die?  O,  they  are  only  executing  the 
law  of  the  land  which  says  that  a man  who 
commits  a certain  crime  shall  be  sentenced  to 
die,  after  a certain  process  of  investigation. 
Is  that  so?  But,  pray,  what  do  you  mean  by 
the  law  of  the  land,  and  whence  does  it  get 
its  authority  to  put  a man  to  death?  By  the 
law  of  the  land,  we  mean  our  Constitution  and 
the  Acts  of  our  Legislatures,  both  of  which  are 
constructed  by  representatives  elected  by  the 
people:  hence,  the  law  of  the  land  derives  its 
force  and  authority  from  the  people.  Very 
well.  Now,  suppose  the  people  of  any  given 
community  appoint  a commitee  to  investigate 
certain  offensive  crimes,  and  they  find  the 


146 


Ham  and  Dixie. 


criminal  and  he  is  adjudged  by  that  commit- 
tee or  by  that  community  to  be  guilty  of  a 
crime  that  is  punishable  with  death,  and  that 
the  community  in  convention  assembled, 
strings  up  the  criminal  and  puts  him  to  death; 
is  this  not  done  by  the  people,  and  if,  as  you 
say,  hanging  is  done  by  the  authority  of  the 
people,  what  then  is  the  difference?  In  princi- 
ple they  seem  to  be  the  same;  but  in  policy 
they  are  not.  , Lynching  is  contrary  to  the 
general  law  of  the  land,  which  the  lynchers 
themselves  have  sworn  or  consented  to  obey; 
and  it  is,  therefore,  degrading  to  the  country 
and  ought  to  be  stopped.  I heartily  agree  with 
you,  my  friend,  lynching  is  a great  evil  and 
ought  to  be  stopped.  But  the  lynching  of 
black  men  by  white  men  will  never  be  stopped 
until  the  Negroes  learn  to  give  the  whites  no 
cause  for  lynching,  and  the  feeling  between 
the  races  of  the  South  is  changed  for  the  bet- 
ter. In  the  meantime,  it  will  be  found  to  be 
as  natural  for  a man  to  strike  in  defense  of 
the  virtue  of  his  sister  or  his  daughter  or  his 
wife,  as  it  is  for  the  sun  to  shine,  the  winds 
to  blow  or  the  rains  to  fall.  The  lynching 
of  Negroes  just  because  they  are  Negroes, 


Medes  and  Persians. 


147 


if  such  there  be,  will  cease  at  no  great  distant 
day;  but,  lynching  in  general,  which,  at  its 
worst,  can  be  nothing  else  than  murder  in  some 
one  of  its  forms,  will  perhaps  continue  until 
the  last  trump  shall  sound.  So,  let  us  not 
grieve  because  now  and  then  some  trifling 
Negro  is  found  swinging  to  a limb;  but  let  us 
rather  concern  ourselves  with  those  deeper 
questions  which  lie  at  the  bottom  of  many 
other  evils  beside  that  of  choking  men.  For, 
mark  you,  the  Negroes’  souls  are  being  choked, 
which,  indeed,  is  a far  greater  calamity  than 
the  choking  of  their  throats.  Now,  reader, 
do  not  imagine  that  I place  but  little  stress 
upon  the  lynching  of  my  people  or  the  lynch- 
ing of  any  people;  for,  if  you  think  so,  you  are 
badly  mistaken.  In  fact,  I despise  lynching; 
and  especially  that  lynching  which  is  resorted 
to,  because  the  victim  is  a Negro.  For,  I be- 
lieve that  if  lynching  is  good  for  one,  it  is 
good  for  all ; and,  if  it  is  bad  for  one,  it  is  bad 
for  all.  And,  furthermore,  I heartily  depre- 
cate the  lynching  of  any  man,  however  trifling 
he  may  be. 

But,  I am  now  concerned  with  a subject 
which  is  of  far  more  importance  to  the  Ne- 


148 


Ham  and  Dixie , 


gro  than  that  of  lynching;  because  this  sub- 
ject will  tend  to  remove  those  conditions 
which  now  render  Negro-lynching  possible. 
Therefore,  I dismiss  for  the  present  any  fur- 
ther discussion  of  this  crime.  Again,  there  are 
many  of  us  who  go  wild  over  the  Separate 
Coach  Bill,  because  of  which  white  people  are 
not  allowed  to  ride  with  black  people  and 
black  people  are  not  allowed  to  ride  with 
white  people.  Now,  friends,  like  the  mighty 
St.  Paul,  I will  say  that  “none  of  these  things 
move  me.”  Biding  with  a well-dressed  white 
man  or  white  woman  does  not  make  me 
braver,  wiser  or  better;  nor  does  riding  with 
a poor,  ragged  Negro,  with  a pillow-slip  of 
old  clothes  by  his  side,  make  me  any  the  worse. 
Another  thing:  I once  thought  that  the  style 
in  which  some  of  our  people  travel,  was  dis- 
graceful and  I confess  that  I was  at  that  time 
fool  enough  to  feel  ashamed  of  them.  But, 
now,  I feel  my  “heart  new  opened,”  and  I 
speak  the  truth  when  I say  that  I am  ashamed 
of  no  honest  and  brave  Negro,  however  ragged 
and  uncouth  he  may  appear.  I am  in  this 
world  'to  respect  and  honor  my  people,  if  they 
are  men  and  women  of  integrity,  as  long  as 


Medes  and  Persians. 


149 


I draw  breath,  and  can  move  a muscle.  And 
the  time  shall  never  come  when  I shall 
slight  one  of  my  blood  simply  because  he  is 
poor  and  ragged  and  dirty.  He  is  a Negro,  and, 
if  honest  and  brave  and  true,  he  is  as  grand 
as  any  prince  in  Europe,  or  any  millionaire  in 
America.  But  here  is  what  I am  ashamed  of 
and  what  really  makes  my  stomach  crawl,  and 
that  is  this:  to  see  a well-dressed  Negro  swell 
who  spends  one-lialf  of  his  life  in  a white 
man's  kitchen,  or  around  a white  man’s  table 
or  shaving  a white  man’s  face,  and  who  is 
simple  enough  to  believe  he  is  a white  man 
and,  therefore,  despises  his  race  and  wants 
to  ride  in  a white  car  and  crave  to  marry  a 
white  woman,  and  has  done  absolutely  noth- 
ing to  elevate  his  race,  but  has  spent  his  whole 
life  in  trying  to  prove  the  inferiority  and 
degradation  of  the  Negro.  Now,  if  this  does 
not  fit  anybody;  just  consider  it  an  imaginary 
case  and  pay  no  attention  to  it.  Before  I leave 
this  point,  I will  say  that  the  Negroes,  of 
course,  ought  to  have  exactly  equal  accom- 
modations in  travelling  as  the  whites;  for  they 
pay  the  same  fare  and  are  entitled  to  the  same 
returns.  I believe,  however,  that  this  is  the 


150 


Ham  and  Dixie. 


intention  of  the  law;  but  I am  sorry  to  say 
that  all  the  roads  do  not  comply  with  its  in- 
structions in  this  respect. 

How  about  the  prohibition  of  intermarriages 
between  the  races?  That  is  alright.  But,  it 
does  not  go  far  enough;  for  it  ought  to  prohibit 
white  trash  from  running  after  Negro  wenches 
and  Negro  wenches  from  running  after  white 
trash.  1 am  in  favor  of  seeing  what  the  full- 
blooded  Negro  can  do,  before  the  mixing-up 
process  begins.  In  regard  to  the  white  man’s 
debarring  the  Negro  from  positions  of  honor, 
T will  say  that,  as  a race,  we  have  not  yet 
shown  our  competency  for  anything  very  great. 
There  are  few  individuals  amongst  us  who 
are  worthy  of  honorable  positions;  but  the 
race  is  not  judged  by  them.  It  is  judged  rather 
by  the  average;  and  our  average  Negro  is 
not  yet  competent  to  hold  places  requiring 
large  experience  and  immense  responsibility. 
Our  average  Negro  is  careless,  irresponsible 
and  generally  unfit  for  the  requirements  of 
important  matters  upon  which  are  hinged,  per- 
haps, millions  of  property  and  thousands  of 
lives.  Of  course,  this  comes  from  the  fact  that 
we  have  not  been  trained  to  business  methods 


Medes  and  Persians. 


151 


and  have  not  been  accustomed  to  the  weight 
of  heavy  responsibilities.  But,  I am  not  now 
explaining  the  causes  of  our  present  state;  I 
am  only  showing  what  our  present  capacity  is, 
and  the  result  of  it.  Besides  the  foregoing 
reason,  the  white  man.  as  I have  said  before, 
has  long  ago  become  disgusted  with,  and  lost 
confidence  in.  the  ability  of  the  Negro,  and  is 
now  generally  unwilling  to  give  him  credit  for 
what  he  really  can  do.  You  all  understand 
that.  I have  acquaintances,  to-day,  that  may 
have  pretty  fair  ability;  but,  some  time  in  the 
past,  they  have  acted  so  shabbily  that  I have 
lost  confidence  in  them,  and  now  I scarcely 
believe  that  they  are  capable  of  even  one 
worthy  act.  So  it  is  with  the  white  man  and 
the  Negro.  Furthermore,  the  black  man  has 
not  yet  presented  himself  in  the  proper  at- 
titude before  the  white  people  of  the  South, 
in  order  that  he  may  obtain  what  he  requires 
and  what  he  deserves.  As  I will  give  my 
opinion  on  this  line  in  some  other  portion  of 
this  volume,  I will  forego  any  further  discus- 
sion on  this  point,  at  the  present  time.  On  the 
whole,  we  have  hitherto  made  a sad  mistake  in 
sizing  up  the  position  we  hold  in  this  country. 


152 


Ham  and  Dixie. 


This  is  in  truth  the  White  Man’s  Country  and 
the  White  Man's  government  and  we  are  only 
a scion  grafted  into  this  white  trunk ; and  it  is 
yet  a question  before  us  whether  this  scion 
will  live  and  grow,  or  whether  it  will  wither 
and  drop  off.  This  whole  question,  I think, 
will  depend  upon  the  constitution,  the  hardi- 
hood, the  vitality  and  the  adaptability  of  this 
young  scion.  We  have  already  shown  our 
toughness  to  take  punishment.  Now,  the  world 
wants  to  see  the  power  and  feel  the  force  of 
our  right  hand  blows  for  a place  and  name 
among  the  civilized  nations  of  the  earth. 
Some  of  my  colored  readers  may  not  like  it 
because  I say  that  this  is  the  white  man’s 
country;  but  it  is  his,  all  the  same,  and  any 
puffing  to  the  contrary  does  not  alter  the  sit- 
uation. The  white  man  has  discovered  this 
country,  has  conquered  it  from  the  Indians 
and  has  developed  it  and  made  it  wliat  it  is. 
Hence,  it  is  his  by  discovery,  by  conquest  and 
by  labor.  And,  he  has  not  only  made  the 
country  what  it  is  and  is  therefore  entitled  to 
it;  but,  indirectly,  he  has  made  the  Negro 
what  he  is  and,  by  analogy,  ought  to  be  en- 
titled to  liim(?)  But,  of  course,  I do  not  hold 


Medes  and  Persians. 


153 


any  such  foolish  doctrine  as  that.  Now,  then, 
Mr.  Black  Man,  what  are  you  going  to  do  or 
say  about  it?  “Well,”  says  some  one,  “we  Ne- 
groes, have  toiled  in  the  South  for  the  white 
man,  and  our  muscles  have  made  the  South 
what  it  is,  and,  therefore,  we  ought  to  be  en- 
titled to  the  South,  if  no  more.”  Very  good 
logic,  sir;  but,  not  deep  enough.  How  could 
you  claim  what  you  have  earned  for  the  white 
man,  when  your  ancestors  either  sold  you  or 
allowed  you  to  enter  into  slavery  and  silently 
consented  by  action,  if  not  by  words,  to  the 
terms  of  slavery,  and  thus,  making  you  your- 
selves the  property  of  the  white  man?  And, 
if  you  were  the  property  of  the  white  man; 
how  could  you,  being  property,  own  property 
in  your  own  right?  You,  my  brother,,  were  a 
chattel  when  you  aided  in  building  the  South; 
and,  as  a chattel,  you  had  “no  right  that  a 
white  man  was  bound  to  respect.”  But,  you 
will  say,  “Who  made  us  chattels?”  “Did  not 
God  make  us  men?”  True,  very  true.  God 
made  you  men;  but  you  threw  away  your 
manhood,  and  men  made  you  chattels.  How 
is  that?  Again,  some  will  say  that  the  con- 
stitution of  the  United  States  made  us  citi 


154 


Ham  and  Dixie. 


zens  and,  by  virtue  of  that  instrument,  we 
have  as  much  right  to  this  country  as  Mr. 
White  Man.  So  we  have;  but  a right  to  a 
thing  and  the  power  to  hold,  maintain  and 
enjoy  that  right  are  two  different  things.  Be- 
sides, white  men  made  the  constitution  which 
gave  you  this  right  and  can  also  amend  it  to- 
morrow so  that  you  will  have  no  right.  Then, 
where  will  you  be?  Black  men,  let  us  under- 
stand our  situation  and  govern  ourselves  ac- 
cordingly. We,  as  yet,  have  nothing  to  boast 
of;  and  the  sooner  we  understand  it,  the  bet- 
ter. So,  be  it  known  that  this  country  is  not 
ours;  but  let  us  earn  an  equal  right  to  it  by 
an  equal  effort  exerted  for  its  welfare  and 
for  its  development.  As  for  myself,  I always 
want  to  know  how  I stand,  what  rights  have 
I,  what  powers,  what  hopes,  what  fears;  with 
whom  have  I to  contend,  their  rights,  their 
powers  and  their  will.  Then,  if  1 have  rights, 
lam  willing  to  die  for  them;  if  I have  powers, 
I am  willing  to  use  them;  if  I have  hopes,  I 
will  try  to  realize  them;  if  I have  fears,  I will 
try  to  remove  them. 

But,  on  the  other  hand,  if  1 have  no  rights, 
I am  candid  enough  to  ask  for  them;  if  I have 


Medes  and  Persians. 


155 


no  powers.  I am  patient  enough  to  wait  for 
their  acquisition  or  development;  if  I have 
no  hopes,  I will  endeavor  to  create  them;  if 
I have  no  fears,  I am  hopeful  and  happy. 

In  concluding  this  chapter,  wherein  I have 
touched  upon  that  great  people  who  have 
ruled  over  us  for  more  than  two  hundred 
years,  their  manner  of  behavior  toward  us, 
the  causes  and  occasions  of  this  behavior, 
and  our  true  relations  with  respect  to  this 
people,  I will  say  that  it  is  not  my  intention 
to  discourage  my  people  from  cherishing  a high 
hope  for  the  future,  nor  to  encourage  the  white 
people  to  glory  the  more  in  their  present  posi- 
tion. By  this  course  I have  taken,  I trust  that 
the  black  man  may  see  his  error  in  the  past 
and  be  willing  to  present  himself  in  the  future 
in  a more  becoming  manner;  and  that  the 
white  man,  because  of  this  better  presentment 
of  the  Negro,  may  realize  the  true  worth  of 
the  race  over  which  he  has  long  ruled,  and 
be  willing,  thenceforth,  to  accord  him  that 
place  for  which  he  seeks  and  for  which  he 
will,  no  doubt,  prove  himself  capable.  Both 
races  have  undoubtedly  made  mistakes  in  the 
past,  and  now,  indeed,  it  is  high  time  that  they 


156 


Ham  and  Dixie. 


both  should  call  themselves  back  and  be  glad 
to  do  all  within  their  several  powers  to  gen- 
erate that  harmonious  feeling  between  them- 
selves which  shall  certainly  redound  to  the 
prosperity  of  the  South,  the  welfare  of  our 
entire  country  and  the  glory  of  a righteous 
God.  We  all  have  our  sins  and  commit  our 
errors,  and  we  should,  therefore,  be  far  more 
on  the  alert  to  feel  and  pick  out  the  beam  that 
is  in  our  own  eye,  than  to  chastise  our  broth- 
er because  of  the  mote  that  is  in  his  eye. 


CHAPTER  VII. 

SHOOTING  IN  THE  AIR. 

It  has  been  seen  that  the  white  man  has 
held  sway  over  us  for  many  years  and  we  have 
no  right  to  complain  about  it  because  it  is  the 
work  of  our  own  hands;  or,  in  other  words 
it  is  the  result  of  our  own  negligence  and 
triflingness.  But,  since  the  war,  the  colored 
man  has  done  much  to  elevate  himself  and 
to  show  to  the  world  that  he  has  yet  some 
spark  of  manhood.  Not  only  has  the  Negro 
himself  taken  measures  to  ameliorate  his  con- 
dition; but  others  have  interested  themselves 


Shooting  in  the  Air. 


157 


and  have  given  their  advice  and  expressed 
their  opinions  as  to  how  he  shall  be  benefited. 
Hence,  there  have  been  several  plans  set  forth 
to  solve  the  so-called  Negro  problem;  but  that 
venerable  problem  is  still  before  us  with  its 
wonted  vitality.  I shall  now  proceed  to  state 
some  of  these  plans  which  have  been  formu- 
lated  for  the  purpose  of  lifting  up  the  Negro, 
but  which  have  utterly  failed  to  accomplish 
the  end  whereto  they  have  been  devised.  Some 
of  these  plans  have  died  before  they  were 
born ; some  were  born  and  died  in  early  in- 
fancy; others  lived  and  matured  but  died  and 
bore  no  fruit  and  one  is  still  living  in  letter, 
but  dead  in  spirit  and  will  remain  dead  until 
the  trump  of  a New  South  shall  resurrect  it 
into  life  eternal. 

One  of  the  first  plans  thought  of  but  died 
before  it  was  born,  was  the  plan  of  Mis- 
cegenation whereby  the  Negro  and  the 
white  man  would  so  intermix  that  in  a few 
generations,  the  former,  being  the  weaker 
race,  would  ultimately  be  eliminated  and  thus 
the  country  would  effectively  get  rid  of  the 
Negro  and  nobody  would  be  injured  by  the 
operation.  This  plan  has  never  been  actually 


158 


Ham  and  Dixie. 


attempted  or  put  forth  into  action;  but  it  has 
been  thought  of  and  written  about  by  certain 
wise  persons  who,  in  this  way,  contemplated 
a solution  of  the  Negro  Question.  This  scheme, 
if  carried  out,  would  have  been,  perhaps,  a 
* pretty  sure  method  of  getting  rid  of  both  the 
problem  and  the  Negro,  as  well.  It  would 
have  been  very  much  like  a doctor  curing  his 
patient  by  giving  him  certain  kinds  of  medi- 
cines which  will  produce  death,  and,  thus, 
he  will  get  rid  of  both  the  disease  and  the 
patient.  While  the  theory  of  miscegenation 
has  never  been  put  into  any  systematic  prac- 
tice; it  seems  that  many  of  the  degraded 
classes  of  both  whites  and  blacks  have  un- 
dertaken of  themselves  to  carry  out  its 
mandates.  And  I verily  believe  that,  if  these 
classes  had  been  turned,  aloose  upon  each  oth- 
er in  this  direction,  there  would  soon  have 
been  left  neither  Negro  or  white  man;  but 
rather  a low  and  degraded  mixture  of  both — 
the  scraj)S  and  drippings  of  two  great  races. 
But  so  repugnant  was  this  idea  of  mixing 
up,  that  the  legislatures  of  the  various  South- 
ern States,  fearing  something  might  happen  on 
this  line,  enacted  laws  prohibiting  inter- 


Shooting  in  the  Air.  159 

marriages  between  the  whites  and  blacks 
and,  thus,  legally,  placed  a quietus  upon  the 
operations  of  this  now  exploded  theory. 

As  I have  said  before,  I do  not  object  to  the 
law  prohibiting  intermarriages;  for  I am  op- 
posed to  the  Negro’s  mixture  with  any  race 
until  he  shall  first  have  proven  his  ability 
and  competency,  as  a pure,  undiluted  and  un- 
adulterated Negro.  Of  course  the  time  will 
come  when  it  shall  be  regarded  wrong  and 
inexpedient  to  prohibit  any  man  or  any 
woman  from  giving  vent  to  his  or  her  own 
individual  inclinations,  be  the  object  of  their 
affectons  what  it  may.  But  the  law  is  wise, 
for  the  present,  as  a check  upon  certain  inap- 
propriate tendencies  to  which  the  society  of 
the  South  is  just  now  liable.  Miscegenation 
was  not  only  unpractical,  unnatural  and  repug- 
nant; but  it  was  also  absurd  and  unreasona- 
ble. For,  it  is  the  height  of  folly  to  attempt 
to  ameliorate  the  Negro’s  condition  by  chang- 
ing the  Negro  into  a white  man.  The  coun- 
try. by  this  method,  may  get  rid  of  the  Negro 
and  the  trouble  of  trying  to  improve  him; 
but  when  the  thing  is  done,  where  is  the  Ne- 
gro? Is  the  Negro  made  better?  No.  Why 


160 


Ham  and  Dixie. 


not?  Because  there  is  no  Negro.  In  order  to 
ascertain  whether  or  not  any  being  is  made 
better,  there  must  be  at  least  two  states  of  the 
same  being  compared  with  each  other.  There 
must  be  a given  state  taken  as  a standard  of 
measurement,  and  another  state  of  the  same 
being  with  which  the  standard  is  compared 
in  order  to  ascertain  whether  or  not  this 
latter  state  is  better.  Now,  the  Negro’s  con- 
dition, at  the  close  of  the  war,  was  the  state 
which  was  taken  as  a standard  of  measure- 
ment. But,  according  to  the  miscegenation 
scheme,  there  would  not  have  been  a second 
state  of  the  Negro  which  was  to  be  compared 
with  that  standard.  Why?  Because  there 
would  not  have  been  any  Negro  to  have  any 
state.  Now,  if  there  was  no  state  of  the  Ne- 
gro, at  all,  there  could  not  have  been  any  bet- 
ter state  of  the  Negro;  and,  if  the  Negro  did 
not  enjoy  a better  state,  he  was  not  made 
any  better  by  the  operation.  Hence,  this 
scheme  would  not  have  made  the  Negro  bet- 
ter and,  if  its  originators  thought  it  would, 
they  were  very  illogical  indeed;  and  if  they 
did  not  think  it  would  have  made  him  better, 
then  they  were  selfish,  for  then  their  object 


Shooting  in  the  Air. 


161 


was  to  get  rid*  of  the  Negro  and  to  save  the 
country  the  trouble  of  training  him  up  and 
making  him  an  intelligent  and  worthy  citizen. 

For  all  these  reasons,  this  plan  utterly 
failed  and  it  is  now  buried  forever  and  for- 
gotten even  by  those  who  once  thought  it 
plausible. 

The  next  step  I will  mention  that  has 
been  taken  to  give  the  Negro  a push  up 
the  hill,  was  that  of  Special  Legislation 
by  the  general  government  for  and  in  behalf 
of  the  Negro.  First,  the  colored  man  was 
led  to  believe  that  “Uncle  Sam’’  was  going 
to  be  the  common  dispensary  of  all  good 
things,  including  even  that  famous  and  fabu- 
lous “40-acre-and-a-mule”-gift  of  which  so 
much  has  been  said.  Now,  a gift  can  be  made 
either  an  excellent  thing*,  an  indifferent 
thing  or  an  injurious  thing.  I may  give  a 
horse  to  A,  who  is  a bright  and  honest  youth, 
and  this  horse  may  become  the  source  of  A’s 
subsequent  wealth.  I may  give  another  horse 
to  B.  who  is  a kind  of  “happy-go-lucky,” 
harmless  and  unambitious  sort  of  fellow,  and 
this  horse  may  not  be  of  any  practical  benefit 
at  all  to  him.  In  other  words,  the  death  or 


162 


Ham  and  Dixie. 


disposal  of  said  horse  may  leave  him  the  same 
shiftless  creature  he  was  at  first.  Again,  I 
may  give  a third  horse  to  C,  a wild,  wicked  and 
reckless  young  man,  and  he  may  ride  the  horse 
on  an  expedition  of  robbery  and  murder,  and, 
in  this  act,  may  be  killed.  So  it  depends  very 
largely  upon  the  recipient  of  the  gift  as  to 
whether  or  not  it  will  be  a blessing  or  a curse. 
Now,  then,  suppose  Congress,  immediately 
after  the  war,  had  enacted  a law  giving  to  each 
Negro  a mule  and  forty  acres  of  land;  how 
many  Negroes  do  you  suppose,  with  the  busi- 
ness experience  they  then  had,  would  have 
taken  the  proper  advantage  of  this  gift? 
Not  many,  I will  warrant  you.  In  all 
probability,  some  sharp  white  “Cracker”  would 
have  traded  away  that  mule,  and  some 
cross-road  grocer  or  city  saloonist  would  have 
“worked”  a mortgage  on  that  forty-acre  tract 
of  land;  and,  soon,  the  bulk  of  this  valuable 
gift  would  have  been  in  the  hands  of  the  white 
man,  and  the  persons  for  whom  it  was  intended 
would  have  been  left  precisely  in  the  same 
material  condition  as  before,  only  a little 
more  sad  and  a trifle  more  wise.  Again, 
this  gift,  instead  of  producing  a whole 


Shooting  in  the  Air. 


163 


some  effect  upon  tlie  energies  of  our  peo- 
ple, would  have  been  like  pouring  down 
the  throat  of  an  invalid  a swallow  of  liquor, 
which  would  excite  and  exhilerate  his  sensi- 
bilities for  a short  time  and  make  him  believe 
that  he  is  well  again;  but,  after  the  reaction 
and  the  collapse  incident  thereto,  he  wrould 
fall  back  upon  his  couch  exhausted  in  body 
and  depressed  in  mind.  Merely  giving  a man 
something  without  that  man’s  first  having  a 
capacity  to  retain,  reproduce  and  utilize  that 
something,  is  simply  dipping  up  water  out  of 
the  ocean  and  pouring  it  into  a stream,  for  the 
curiosity  of  seeing  it  run  back  into  the  same 
ocean  again.  Nothing  has  been  created, 
changed,  enlarged  or  bettered;  the  ocean  only 
retains  its  former  volume  and  the  stream  is  not 
increased.  A gift,  therefore,  may  be  a happy 
surprise,  a pleasurable  token  of  friendship,  a 
something  with  which  to  curry  favor  or  a 
worthy  act  of  charity;  but  it  is  not  the  thing 
whereby  to  improve  the  condition  of  an  indo- 
lent. inexperienced  and  incompetent  individual 
or  people.  There  is,  however,  nothing  better  or 
more  encouraging  than  a little  necessary  help, 
when  given  to  one  who  appreciates  it,  who  un- 


164 


Ham  and  Dixie. 


derstands  what  to  do  with  it,  and  who  has  the 
will  to  use  it  in  the  proper  way.  So,  the  time  to 
help  our  people  is  when  it  is  found  that  they  are 
earnestly,  honestly  and  intelligently  putting 
forth  every  effort  possible  to  help  themselves. 
This  time  will  soon  come,  and  then  one  of  the 
grandest  opportunities  will  be  afforded  man- 
kind to  aid  in  bettering  the  condition  of  this 
struggling  people.  But  the  best  aid  that  can 
be  given  to  any  one  or  to  any  race,  and  the  aid 
that  the  Negro  needs,  is  not  cash  and  property; 
but  it  is  smply  removing  alfr  restraints  and 
barriers  from  the  path  of  progress  and  open 
unto  him  any  position  of  honor  for  which  he 
has  diligently  prepared  himself.  From  the 
foregoing,  it  is  seen  that  mere  giving  the  Negro 
real  estate  and  personal  goods  without  increas- 
ing his  capacity  and  thrift,  could  never  have 
solved  our  great  question;  because  it  did  not 
aim  to  make  the  Negro  better  or  more  able  to 
cope  with  the  great  task  before  him. 

^ Again,  there  were  some  who  clamored  for  a 

legislation  by  Congress  tending  to  protect  the 
Negro  in  the  exercise  of  those  iimlienable 
rights  guaranteed  to  him  by  the  Constitution 
of  the  United  States.  Suppose,  then,  Congress 


Shooting  in  the  Air. 


165 


had  passed  such  a law,  and,  in  accordance 
therewith,  had  sent  soldiers  armed  with  mus- 
ket and  sword  into  Southern  territory  to  pro- 
tect the  Negro  voter  at  the  ballot-box,  and  to 
intimidate  the  Southern  whites  so  that  they  in 
turn  could  not  intimidate  the  Negroes.  Think 
you  that  this  act  of  the  Government  would 
have  rendered  the  Negro  fit  for  the  due  exer- 
cise of  those  political  rights  to  which  he  was 
entitled  by  law? 

See  here  a moment.  Here  are  two  boys 
and  a man,  A,  B and  C.  A is  weak,  untrained 
and  timid;  B is  strong,  brave  and  active;  and 
the  man.C,  is,  of  course,  stronger  and  possessed 
of  more  influence  than  either  of  the  boys.  A 
wants  to  get  his  ball  which  was  given  to  him 
by  0,  and  which  now  lies  on  the  ground  at  the 
feet  of  B.  B does  not  want  A to  get  the  ball 
because  he  is  angry  at  C for  giving  it  to  A,  and 
also  because  he  thinks  that  he  himself  has  the 
better  right  to,  and  should  have  the  exclusive 
use  of,  the  ball.  A does  not  know  very  much 
about  the  true  value  of  the  ball,  neither  does 
he  know  how  to  use  it  properly;  but,  being 
urged  by  the  others  standing  around  who  also 
have  certain  axes  to  grind,  he  makes  a feeble 


Ham  and  Dixie. 


166 

attempt  to  get  the  ball.  But  B,  being  so  much 
the  stronger  and  the  more  experienced,  pre- 
vents him  from  getting  anything  like  a full 
possession  of  the  ball.  A is  now  in  a terrible 
dilemma:  he  is  urged  to  get  the  ball  by  those 
who  do  not  want  to  help  him;  and,  then, 
whenever  he  attempts  to  get  it,  B would  kick 
and  strike  and  stretch  his  eyes  so,  that,  to  tell 
the  truth,  A is  actually  afraid  to  proceed  any 
farther  with  his  rights.  Now,  at  this  point,  C 
comes  up  and  holds  B back  so  that  A can  get 
get  the  ball  without  any  harm  or  danger.  A, 
taking  advantage  of  this  opportunity,  snatches 
the  ball  and  begins  to  play  with  it,  tossing  it 
up  and  catching  it,  kicking  it  backwards  and 
forwards,  and  cutting  up  all  sorts  of  childish 
freaks  with  it.  But,  take  notice  that  while  A 
is  thus  enjoying  himself  in  the  superlative 
degree,  being  under  the  impression  that  every 
day  is  Sunday,  and  while  C is  doing  all  the 
hard  and  dangerous  part  of  the  work  for  him; 
he  himself  is  not  thinking  of  fortifying  his 
resources  or  gaining  strength  or  developing 
courage  and  skill,  either  for  the  purpose  of 
using  the  ball  to  better  advantage  or  protect- 
ing himself  in  the  use  thereof.  He  is  simply 


Shooting  in  the  Air. 


167 


floating'  in  grease,  and  that  is  all  lie  is  doing. 
Presently  C,  coming  to  the  conclusion  that  A 
must  surely  by  this  time  be  strong  and  brave 
enough  to  defend  himself,  and  that  B has  now 
decided  to  allow  A to  have  a share  in  the  use 
of  the  ball,  and,  besides,  because  he  has  some- 
thing else  of  more  importance  to  look  after, 
loosens  his  hold  upon  B and  goes  off  to  attend 
to  other  matters.  What  takes  place  now?  Do 
the  boys  get  on  together  smoothly?  2s ot  a bit 
of  it.  Do  you  suppose  that  B is  fool  enough 
to  allow  A to  “float,”  while  he  himself  is  out 
in  the  cold,  and  now  there  is  no  wall  between 
him  and  A?  Why,  no!  Is  A now  better  pre- 
pared to  protect  himself  in  the  use  of  his 
ball,  and  to  meet  B manfully  and  equally 
upon  the  battle-field,  so  that  a peaceful  so- 
lution and  compromise  may  result?  Of 
course  not.  Then  what  is  going  to  be  done? 
Wait  and  you  will  see.  B,  although  very 
quiet  while  held  back  by  the  strong  arms 
of  C,  now  raging  with  mortification  and 
humiliation,  looks  about  him,  and  spies  A 
playing  carelesssly  with  the  ball.  This 
very  sight  maddens  him,  and,  immediately 
stepping  up  to  A,  accosts  him  thus,  in  bold  and 


168 


Ham  and  Dine. 


rough  accents:  “See  hyar,  pardner,  I reck’n 
you  liev  tossed  thet  tliar  ball  around  ’bout 
long  enuff.  You  liev  had  a fat  thing  while 
lliet  darned,  brass-buttoned  and  blue-coated 
son-of-a-C  was  hyar  a ’tendin’  to  other  people’s 
business.  But  T reck’n  yer  time  has  come.  So, 
skin  out  o’  this;  and  be  blamed  quick  about  it!” 
And,  stepping  up  nearer  to  A,  lie  kicks  and 
strikes  him  to  his  heart's  content;  and,  return- 
ing to  his  place  with  the  ball,  takes  out  a 
cigarette  and  puffs  it  and  looks  out  placidly 
and  dreamingly  on  the  distant  lanscape.  Poor 
A is  now  sitting  down  at  the  foot  of  the  hill, 
at  the  top  of  which  we  have  just  now  left  B. 
He  is  sobbing  lowly  and  the  tears  are  trickling 
down  his  dirty  face,  and  he  is  nearly  half-dead 
with  fright  and  despair. 

This  picture,  my  friends,  is  only  a miniature 
counterpart  of  what  would  have  actually  hap 
pened  if  the  United  States  had  filled  the  South 
with  troops  and  protected  the  Negroes  in  the 
exercise  of  their  rights,  as  some  had  desired 
them  to  do,  and  as  they  did  attempt  to  do  in  a 
certain  way,  which  they  wisely  abandoned. 
Thus  we  readily  see  that  governmental  pro- 
tection of  the  Negro  would  have  done  no 


Shooting  in  the  Air. 


169 


good;  because  it  tended  to  paralyze  the 
energies  and  weaken  the  powers  and  les- 
sen the  experience  of  the  Negro,  and, 
at  the  same  time,  to  arouse  and  kindle 
the  hatred  of  the  South  toward  the  Gov- 
ernment, and  to  increase  its  prejudice  toward, 
and  its  contempt  for,  the  Negroes.  The  Gov- 
ernment would  have  finally  grown  tired  of  this 
protecting  business;  would  have  withdrawn 
her  troops  and  left  the  Negro  to  the  mercy  of 
the  hot-blooded  Southerner,  and  thus  the  con- 
dition of  affairs  would  have  been  far  worse 
than  ever  before.  This  scheme,  therefore,  pro- 
ceeded upon  two  erroneous  principles:  First, 
it  undertook  to  force  the  sentiment  of  the 
South  into  certain  channels  against  its  will; 
and,  secondly,  it  treated  the  Negro  as  if  he  was 
a mere  dummy,  and,  thus,  cut  off  from  him  all 
opportunities  to  test  the  situation  for  himself 
and  to  experiment  with  his  own  resources.  In 
a word,  the  scheme  totally  ignored  the  princi- 
ples of  human  nature,  and  seemed  to  have 
labored  under  the  belief  that  legislation  can 
create  sentiment,  deal  out  capacity  and  regu- 
late the  prejudices  and  passions  of  men.  No 
law  can  force  a free,  brave  and  enlightened 


170 


Ham  and  Dixie. 


people  to  think  and  act  against  its  will;  neither 
can  any  law  force  an  ignorant  and  timid 
people  to  maintain  an  equality  with  a superior 
race.  These  things  must  be  left  to  the  inner 
workings  and  movements  of  the  human  heart, 
and  they  will  as  surely  adjust  themselves  as 
the  revolution  of  the  planets  and  the  laws  of 
gravitation. 

Again,  supposing  the  Civil  Rights  Bill, 
which  enabled  the  Negro  to  enter  any  public- 
place  of  entertainment  and  receive  the  same 
accommodations  as  the  whites,  had  not  died  in 
its  infancy,  what  do  you  suppose  would  have 
been  the  result?  Do  you  think  everything 
would  have  moved  on  smoothly,  and  that  the 
Negro  would  have  been  ultimately  benefited? 
We  will  now  see.  Let  the  average  Negro  of 
the  60’s  and  70’s,  fresh  from  the  cotton-fields 
and  corn-hills  of  Georgia  and  Mississippi,  or 
any  other  Southern  State,  donned  in  jeans  and 
hickory,  with  coat  untorn,  new  hat  and  creak- 
ing shoes,  shaved,  combed  and  a few  hard- 
earned  dollars  in  his  pocket,  enter  Charles- 
ton, Columbia,  Atlanta,  New  Orleans  or  other 
city  of  the  South,  on  matters  of  business.  Let 
him  go  up  to  the  desk  of  a first-class  hotel, 


Shooting  in  the  Air. 


171 


enroll  his  name,  pay  his  bills  and  take  his 
rooms  on  the  second  or  third  floor,  where  the 
gentle  breezes  may  kiss  his  ebony  cheeks  and 
pass  through  the  rigid  curls  of  his  shining- 
hair.  Let  him  enter  the  dining-hall,  carefully 
examine  the  bill  of  fare,  make  his  choicest 
selections,  give  his  peremptory  orders,  settle 
himself  down,  brace  himself  back,  push  up  his 
coat-sleeves  and  prepare  for  the  deglutition  of 
an  extra  square  meal.  After  despatching  the 
contents  of  the  dishes  before  him,  wherein  he 
has  demonstrated  his  capacity  for  taking  in 
food,  let  him  enter  the  saloon,  quaff  his  cham- 
pagne, puff  his  Havanas,  and  then  address  him- 
self to  his  luxurious  couch  where  sluggish 
Lethe  soon  holds  him  fast  in  her  death  like 
grip  and  brings  before  his  mental  vision  happy 
scenes  of  Paradise  and  the  New  Jerusalem,  in 
which  blessed  state  he  longs  to  dwell  through- 
out all  the  rolling  cycles  of  eternity.  The  scene 
is  indeed  beautiful,  and,  O,  how  our  hero 
must  enjoy  it!  But,  let  him  sleep  in  peace. 
Disturb  him  not.  Let  the  curtain  fall  upon 
him,  and  softly  retrace  thy  footsteps  and  leave 
him  locked  in  solitary  bliss. 


172 


Ham  and  Dixie. 


Now,  behold  the  darker  and  truer  side  of  the 
question  before  us.  Look!  The  curtain  quiv- 
ers! Some  one  is  pulling'  at  the  peaceful  dra- 
peries or  is  lingering  the  cords  which  give 
them  motion.  The  curtain  rises  slowly;  and 
now  the  foot  of  the  stage  is  exposed  to  view! 
The  curtain  is  up  and  we  gaze  upon  another 
scene.  It  is  dining  hour  in  one  of  our  large 
hotels  of  the  South.  The  hungry  guests  are 
pouring  in  from  all  sides  and  crowding  around 
the  tables.  All  classes  and  conditions  are 
there — wealthy  planters  from  the  sugar  dis- 
tricts of  Louisiana,  red-faced  ranchmen  from 
the  broad  prairies  of  Texas,  high-spirited  cav- 
aliers from  the  rice  plantations  of  the  Caro- 
linas,  and  hot-blooded  scions  from  the  aristo- 
cratic families  of  Georgia — all  mingle  in  social 
glee  amid  the  ring  of  knives  and  the  rattle  of 
dishes.  The  meal  is  over.  The  men  are  rising 
from  their  seats  and  are  beginning  to  pass  out 
into  the  adjoining  halls  and  lobbies.  In  doing 
so,  one  bright-eyed  youngster  with  raven  locks 
dangling  carelessly  over  his  brow  and  a mis- 
chievous smile  playing  around  the  corners  of 
his  lips,  happens  to  stumble  over  a Negro  who 
is  still  munching  away  at  his  meal  in  a 


173 


Shooting  in  the  Air. 

secluded  corner  of  the  room  and  hitherto  un- 
observed. “Well,  Jim  Crow,  what  are  you 
doing-  here?”  are  the  words  that  ring  out 
sharply  from  the  lips  of  this  devilish  youth. 
At  these  words,  the  ladies,  having  now  for  the 
first  time  noticed  the  Negro,  rush  from  the 
room  with  their  hands  thrown  up  in  horror  and 
disgust;  while  the  gentlemen  look  at  each  oth- 
er with  a cunning  wink  and  gather  around  the 
negro,  who,  by  this  time,  has  lost  his  appetite 
and  is  sitting  in  mute  silence,  as  huge,  shining- 
drops  of  perspiration  find  their  way  down  his 
sable  cheeks.  “Say,  Bill,  this  is  a genuine  spe- 
cimen of  the  ‘Massa  Lincum'  variety,  is  he 
not?”  inquires  a dandy-looking  swell  from  Co- 
lumbia. “What  shall  we  do  with  him?”  he 
asks.  “This  seems  to  be  a harmless  fellow,  but 
’pears  to  me  we  ought  to  make  an  example  of 
him  so  that  we  won’t  be  bothered  any  more 
with  this  blasted  Civil  Rights  Bill,”  puts  in  a 
great  big  ranchman  from  Texas,  as  he  throws 
back  a large,  wide-rimmed  felt  over  his  fore- 
head and.  exposes  to  view  a broad,  red  face  and 
a pair  of  bold,  glittering  eyes.  “Well  said, 
Texas,”  remarks  a planter  from  Louisiana, 
with  a double  watch-chain  across  his  broad 


i94 


Hum  and  l)ixie. 


chest.  “We’ll  teach  Uncle  Sam  that  he  can’t 
come  it  over  us  in  this  style.  Come,  boys, 
what  shall  we  do  with  him?  Say  yer  prayers, 
nigger!”  The  negro  is  mute  as  a sphinx;  but, 
some  how  or  other,  there  is  something  about 
him  that  shows  considerable  “sand,”  and  he 
does  not  quail  worth  a cent.  At  this  point,  the 
youngster  with  the  mischievous  smile  about 
his  lips,  stimulated  by  the  remarks  of  the  older 
men,  steps  up  to  the  Negro  and  slaps  him 
across  his  face  with  all  his  might;  but  this 
blow  only  tilts  the  Negro  to  one  side.  Smart- 
ing with  the  keen  blow  he  had  just  received, 
the  Negro  springs  up,  stands  erect  and  con- 
fronts his  cowardly  assailants,  but  not  retreat- 
ing a step.  “By  George!  boys,  the  vig  has  got. 
grit.  Hit  him  agin,  Dave!  We  wiii  to  ,•  i the 
black  brute  that  Niggers  are  not  m:  to  eat 

with  white  folks.”  These  words  are  spoken 
by  the  ranchman ; this  time,  with  a sharp  and 
angry  ring.  This  last  sentence  is  scarcely 
out  of  the  Texan’s  mouth  before  Dave  had 
kicked  the  Negro  full  under  the  chin,  thus 
causing  him  to  stagger  back  and  reel  over,  but 
he  did  not  fall.  The  Negro,  now  in  full  rage, 
with  clenched  fists  and  eyes  darting  fire, 


Shooting  in  the  Air. 


175 


rushes  forward  and,  with  one  blow  of  his 
naked  fist,  lays  Dave  out  on  the  floor.  “Come 
on.  white  men ; I can  whip  the  last  one  of  ye, 
one  by  one.  All  T ask  is  fair  play  and  no 
weapons;  for  I am  not  armed.”  These  noble 
words  come  from  the  quivering  lips  of  the 
Negro,  who  now  stands  as  firm  as  the  hills. 
The  humiliated  Dave,  picking  himself  up,  and 
now  pale  with  anger,  reaches  for  his  hip- 
pocket,  and,  although  the  Texan,  who  had  now 
begun  to  admire  the  Negro's  courage,  makes 
an  attempt  to  prevent  him,  he,  nevertheless, 
succeeds  in  drawing  his  six-shooter  and  fires. 
The  ball  strikes  the  black  hero  fairly  between 
the  eyes;  he  sways  backward  and  forth;  then 
gradually  sinks  down  and  finally  plunges  for- 
ward on  the  floor,  with  the  red  blood  gushing 
from  the  hole  in  his  head  and  making  a pool  on 
the  thick  rug  on  which  he  now  lies,  breathing 
out  his  life  in  short,  quick  gasps.  “By  Gad, 
Dave,”  exclaims  the  noble  Texan,  “you 
shouldn’t  oughter  pulled  yer  iron  to  sich  a 
brave  feller  when  yoil  seed  that  he  was  dead 
game  and  didn't  hev  anything  to  shoot.” 
“Well,  boys,  it  is  all  over  with;  and  I hope 
it'll  break  up  this  damued  law  that  tries  to 


176 


Ham  and,  Dixie . 


make  black  ’uns  ekal  to  white  ’uns,”  says  the 
aristocrat  from  Georgia.  Whereupon,  they  all 
pass  out  of  the  hall,  leaving  the  body  of  the 
Negro  to  be  looked  after  by  the  hotel  propri- 
etor and  the  coroner.  The  inquest  is  held  and 
the  verdict  rendered,  as  follows:  “Frank 
Jones,  a Negro,  came  to  his  death  by  a pistol 
in  the  hands  of  Dave  Singleton,  a white  man, 
who  fired  in  self-defense.”  And,  now,  the  cur- 
tain falls  and  the  scene  passes  from  our  view 
and  we  breathe  again  the  pure  atmosphere  of 
Liberty. 

Such,  dear  reader,  is  a scene  drawn  from 
imagination,  but  describing  to  some  extent 
what  would  have  really  happened,  if  the  terms 
of  the  late  Civil  Rights  Bill  had  been  carried 
out  in  the  South.  This  enactment  of  Congress 
was  later  found  to  be  unconstitutional,  and 
therefore  was  rendered  null  and  void.  It 
failed  to  accomplish  one  thing  to  elevate  the 
Negro  or  to  make  his  condition  more  desirable; 
simply  because  it  attempted  the  impossible, 
namely,  to  force  the  public  sentiment  of  an 
intelligent  majority  info  channels  through 
which  it  had  never  run  before,  and  which  were 
altogether  out  of  all  proportion  to  the  social 


Shooting  in  the  Air. 


177 


inclinations  of  the  South.  It  is  always  a great 
mistake  to  try  to  compel  men  to  think  and 
feel  and  act  in  their  own  private  and  sacred 
domain  contrary  to  their  own  native  wills. 
We  should  never  confine  the  proper  range  and 
exercise  of  any  human  soul,  so  as  to  have  them 
coincide  with  any  set  and  prescribed  rule. 
The  Southern  white  man  has  as  much  right  to 
keep  the  Negro  from  his  table,  if  he  so  desires 
it,  as  the  Negro  has  to  keep  an  Indian  from  his 
bed.  if  such  is  his  desire.  In  concluding  the 
discussion  of  special  legislation  for  the  better- 
ment of  the  Negro,  1 will  say  bluntly  that  the 
Negro  needs  no  special  legislation.  All  that 
is  necessary,  is  to  treat  him  as  a man,  and  not 
as  a thing.  Give  him  the  full  advantages  of 
the  general  law-  of  the  land,  and,  as  fast  as  he 
is  capable,  open  to  him  the  samp  avenues  that 
are  opened  to  any  other  citizen  of  the  country. 
Throw  him  upon  his  own  resources  so  that  he 
may  be  induced  to  try  his  own  wings  and  to 
test  his  own  strength.  The  same  freedom  of 
spirit  and  the  same  voluntary  flow  of  senti- 
ment that  I have  asked  for  the  Southern  white 
man  I also  ask  for  the  Negro.  I draw  no  line 
between  man  and  man.  What  is  good  for  the 


178 


Ham  and  Dixie. 


one  is  good  for  the  other;  and  what  is  cramp- 
ing and  unnatural  for  the  other  is  cramping 
and  unnatural  for  the  one. 

Lastly,  I do  not  blame  those  who  have  en- 
deavored to  obtain  these  special  laws  for  the 
Negro;  nor  do  1 blame  the  legislators  or  the 
government.  They  have  all,  perhaps,  advised 
and  done  what  they  presumed  to  have  been 
for  the  best,  at  the  time.  And,  now,  since 
these  intended  remedies  have  all  failed  to 
accomplish  anything  for  the  black  man;  we 
all,  I think,  have  learned  a valuable  lesson 
from  the  past  and  ought  to  be  better  prepared 
to  think  and  dictate  for  the  future. 

“Through  the  ages  one  increasing  purpose  runs. 

And  the  thoughts  of  men  are  widened  with  the  process 
of  the  suns.” 


Another  scheme  for  bettering  the  Negro’s 
condition  was  that  of  transportation.  By 
transportation,  is  meant  the  digging  up  of  the 
Negro,  root  and  branch,  from  the  soil  of  the 
South  and  transplanting  him  on  the  shores  of 
some  strange  and  distant  land.  Several  coun- 
tries have  been  mentioned  as  possessing  a 
special  adaptability  for  the  reception  and  im- 


Shooting  in  the  Air. 


179 


provement  of  tlie  Negro,  among  which,  Africa, 
Mexico,  and  some  of  the  Western  States,  were 
the  most  important.  If  I mistake  not,  this  is 
the  argument  of  those  who  have  favored  trans- 
portation; and,  if  it  is  not  their  argument,  it 
is  the  best  that  can  be  said  for  them.  Here 
it  is: — This  is  the  white  man's  country.  He 
discovered  it,  he  cultivated  it,  lie  built  its 
cities,  laid  out  its  railways,  launched  its 
steamers,  makes  and  executes  its  laws,  man- 
ages its  courts,  and,  in  a word,  controls  its 
entire  machinery.  He  has  the  power  to  lift 
up  whomsoever  he  will  and  to  thrust  down 
whomsoever  displeaseth  him.  He  can  destroy 
and  can  defend.  His  arm  is  all  powerful,  and 
it  can  strike  terrific  blows  upon  the  head  of 
the  ill-fated  Negro  that  chances  to  arouse  his 
righteous  indignation.  His  mandate  is  the 
practical  gospel  of  this  world,  and  no  man 
with  a black  face  dares  to  dispute  his  claims. 
He  can  set  bounds  for  the  black  man,  and  say. 
“Thus  far  shalt  thou  go  and  no  farther.”  He 
is,  indeed,  the  chief  among  ten  thousand  and 
altogether — a nigger-hater.  Furthermore,  this 
is  not  only  the  case  to-day  and  to-morrow  and 
the  next  day;  but  it  will  continue  to  be  the 


180 


Ham  and  Dixie. 


case  on  the  Southern  soil  until  Gabriel,  with 
one  foot  upon  sea  and  the  other  upon  land, 
shall  sound  his  awful  trump  and  swear  that 
Time  shall  be  no  longer.  Thus,  the  Negro,  cut 
off  from  all  avenues,  debarred  from  all  priv- 
ileges, robbed  of  all  his  rights,  environed  on 
all  sides,  burdened  with  almost  unbearable 
loads,  confronted  with  hideous  monsters,  no- 
where to  go  for  help,  no  eye  to  pity  and  no 
arm  to  save,  is  doomed,  as  long  as  he  remains 
in  the  South,  to  eke  out  a miserable  and  hope- 
less existence;  and,  therefore,  his  only  tem- 
poral salvation  is  to  leave  this  country  and 
wend  his  way  to  some  land  of  peaceful  bliss 
where  he  can  sit.  under  his  own  vine  and  fig 
tree  and  roll  on  the  grass  and  puff  cheroots  to 
his  heart’s  delight.  Moreover,  in  a new  coun- 
try, the  Negro,  having  no  prejudice  with  which 
to  encounter,  no  white  man  to  kick  him  out  of 
a first-class  car,  no  hotel  from  which  he  may  be 
unceremoniously  ejected,  and  no  office  which 
is  too  high  or  too  rich  or  too  honorable  for  him 
to  reach,  has  only  to  bask  in  the  eternal 
brightness  of  his  own  splendor  and  reach  out 
his  hands  for  the  munificent  gifts  of  nature 
and  they  shall  be  filled. — Such,  perhaps,  is  the 


Shooting  in  the  Air. 


181 


best  argument  that  can  be  put  forth  by  those 
who  have  advised  and  still  do  advise  the  trans- 
portation of  the  Negro. 

Now,  let  us  see  what  is  wrong  with  this 
argument,  and,  consequently,  with  the  scheme 
which  is  based  upon  it.  In  a previous  chapter, 
we  have  shown  that  the  Negro  does  not  yet 
possess  the  elements  required  to  develop  and 
maintain  a nation.  If  this  is  true,  the  grand 
cause  of  the  Negro's  failure  thus  far  has  been 
in  himself,  and  not  in  any  external  circum- 
stances. External  circumstances  are  con- 
ducive to  success  and  may  furnish  the  occasion 
for  the  developing  of  a nation;  but  they  alone 
can  never  produce  a nation  without  the  exist- 
ence of  the  proper  elements  in  a people  them 
selves.  You  can  no  more  make  a nation  out 
of  the  wrong  material  by  transporting  it  to 
the  most  fertile  lands,  than  you  can  make  an 
Apollo  out  of  a Thersites  by  transporting  him 
to  the  moon.  Just  so  with  the  Negro.  You 
cannot  make  a nation  out  of  the  Negro,  if  he 
has  not  the  required  elements  in  himself,  it 
matters  not  where  you  transport  him.  If  the 
stuff  is  in  him,  he  will  succeed,  wherever  he  is; 
if  it  is  not,  he  will  fail,  wherever  you  may 


182 


Ham  and  Dixie. 


plant  him.  Places  and  countries  may  help 
him;  but  they  cannot  make  him.  He  must 
make' himself,  if  lie  is  made  at  all.  To  illus- 
trate this,  let  us  suppose  a case:  Here  is  a 
fellow  named  “No-good,”  living  in  the  town  of 
“Tough-luck.”  He  was  living  there  for  thirty 
years,  and  his  ancestors  had  been  living  there 
for  over  two  hundred  years.  Now,  Mr.  “No- 
good," during  those  thirty  years,  has  done 
nothing  to  make  his  community  better,  or  even 
to  elevate  himself,  to  any  great  extent.  His 
ancestors  had  done  nothing  to  show  their  abil- 
ity and  enterprise  during  the  long  period  that 
they  had  been  residents  of  “Tough-luck;”  for, 
during  all  this  while,  they  had  been  slaves  and 
tools  of  another  large  family  whom  they 
served  in  the  most  degrading  manner.  This 
man,  “No-good,”  descending  from  this  servile 
stock  and  claiming  that  this  dominant  family 
had  everything  in  their  possession  or  control, 
that  they  could  do  everything  and  did  actually 
do  everything  against  his  interest,  and  that  it 
was  no  use  for  him  to  try  to  be  anybody  in  that 
town,  concluded  that,  if  he  pulled  up  stakes 
and  went  off  to  himself,  he  would  soon  feed  on 
clover,  and  be  able  to  sit  up  “in  de  shade.” 


Shooting  in  the  Air. 


183 


Xow,  “No-good”  was  a timid,  ignorant,  shift- 
less, unambitious  and  an  unreliable  sort  of  a 
fellow;  yet  he  imagined  that  Ids  failure  in 
“Tough-luck”  was  due  to  the  prejudice  and 
opposition  of  the  descendants  of  that  family 
who  once  ruled  over  his  ancestors.  He  did  not 
once  think  that  the  trouble,  after  all,  might 
have  been  in  himself,  and  that  it  would  be 
useless  to  change  his  location  until  he  had 
first  changed  himself.  At  any  rate,  “No-good” 
picks  up  himself  and,  with  his  belongings  care- 
lessly done  up  in  a white  meal-sack,  he  jauntily 
starts  out,  one  beautiful  morning  in  May,  upon 
a journey  toward  a distant  prairie  called 
“Hardscrabble.”  At  noon,  our  hero  finds 
himself  at  the  end  of  his  journey,  where  he 
stops  awhile  at  the  hut  of  an  ignorant  fellow, 
who  makes  signs  to  him  that  he  may  come  in 
and  rest  awhile.  From  his  host,  “No-good” 
soon  learns  that  the  country  consists  of  very 
rich  lands  and  that  there  is  plenty  of  fruit  and 
fish  and  game;  quite  enough  to  subsist  upon 
with  a very  little  tilling  of  the  soil.  He  also 
finds  that  the  inhabitants  are  ignorant  and 
shiftless,  and  live  generally  in  the  open  air  or 
in  little  miserable  huts  made  of  sticks  and  mud. 


184 


Ham  and  Dixie. 


For  the  country  is  very  warm  and  there  is  but 
little  need  for  shelter  or  clothing  of  any  kind. 
The  next  day,  “No-good”  selects  a suitable 
place  and  begins  to  erect  a hut,  such  as  he  had 
seen  built  by  the  best  people  in  that  settlement. 
After  completing  his  hut  as  best  he  can,  he 
now  begins  to  look  about  him  for  materials 
and  utensils  with  which  to  open  up  a farm  and 
make  general  improvements  about  his  prem- 
ises. For,  it  must  be  remembered,  that  “No- 
good” had  brought  with  him  the  superior 
knowledge  and  advanced  customs  of  his  native 
town,  and  that  he  is  far  more  enlightened  than 
any  of  his  present  neighbors,  who,  in  truth, 
are  but  little  better  than  heathens.  Ac- 
quainted with  these  customs  and  possessing 
this  knowledge,  “No-good”  endeavors  to  make 
those  improvements  to  which  he  had  been  ac- 
customed in  his  lifetime.  But  he  soon  finds 
that  he  does  not  possess  the  tools  with  which 
to  do  anything,  neither  the  ingenuity  to  invent 
or  the  skill  to  perform  those  things  which  are 
so  urgently  needed  in  a new  country.  He 
inquires  after  shops,  hardware  stores,  facto- 
ries and  other  places  where  ready-made  arti- 
cles are  generally  kept  on  hand  for  sale;  but 


Shooting  in  the  Air. 


185 


all  the  answer  he  can  get  from  the  natives  is 
a shrug  of  the  shoulders  and  a foolish  stare 
from  their  eves.  “No-good,”  being  timid  and 
easily  discouraged,  and  without  any  means 
or  encouragement,  sits  down,  one  day,  in  the 
shade  of  a tree;  and,  now  sorely  disappointed 
and  utterly  disgusted  with  life,  begins  to  talk 
aloud  to  himself,  in  this  wise:  “Here  am  I,  a 
foolish  creature,  who  left  the  town  of  “Tough 
luck,”  where  I was  well  known  and  where  the 
people  were  civilized,  and  where  there  were 
stores  and  machineries  and  tools  and  railroads 
and  steamers  and  all  the  comforts  and  luxuries 
of  an  enlightened  country,  and  came  here  on 
this  wild  and  lonely  prairie  where  there  is 
nothing  but  grass  and  trees  and  heathens. 
After  all,  that  Family  of  whom  I was  so  much 
afraid,  did  not  prevent  me  from  gaining  an 
independent  living,  if  I so  desired.  They  were 
even  kind  enough  to  give  me  a helping  hand 
when  I needed  it,  and  were  always  willing  to 
give  me  good  advice.  Had  I properly  used  the 
advantages  I had  there,  I would  have  been  a 
hundred  times  better  off  than  I am  now.  I 
really  believe,  after  all,  that  my  failure  in 
"Tough-luck”  was  chiefly,  if  not  altogether, 


186 


Ham  and  Dixie. 


caused  by  my  own  negligence  and  triflingness. 
Another  thing,  if  I wanted  to  come  to  this  new 
country,  why  did  I not  wait  until  I had  learned 
all  ihe  useful  trades  and  sciences,  and  had 
saved  up  sufficient  money  to  enable  me  to  con- 
struct railways  across  these  plains,  launch 
steamers  upon  these  rivers  and  build  beautiful 
cities  on  these  commanding  hills.  Fool!  fool! 
that  1 am.  If  possible,  I will  rise  up  and  go 
back  to  “Tough-luck,”  and  turn  over  a new 
leaf,  and,  if  ever  I live  to  return  to  this  coun- 
try, I will  come  back  a wiser  and  an  abler 
man.”  And,  suiting  the  action  to  the  word, 
“No-good”  puts  his  bundle  over  his  shoulders 
and  begins  to  trace  his  way  back  to  his  native 
city. 

This  picture  of  “No-good,”  my  dear  reader, 
is  something  more  than  imagination.  I myself 
have  known  thrifty  men  who  had  sold  out  their 
homes  and  lands  and  cattle  and  horses,  and 
had  gone  into  new  States  where  they  fancied 
that  they  would  become  wealthy  and  inde- 
pendent in  a few  years;  but,  in  a short  time, 
they  had  squandered  all  their  means,  had 
failed  in  their  expectations,  and  were  finally 
glad  to  get  back  safe  to  the  places  from  which 


I 


Shooting  in  the  Air. 


187 


they  at  first  had  started  out,  without  a home 
and  without  a dollar!  Even  while  I am 
writing,  my  newspapers  tell  me  that  the  colony 
of  Alabama  and  Georgia  Negroes  who  were 
recently  transported  to  Mexico,  are  now  in  a 
bad  condition;  half  of  their  number  being  sick 
and  many  have  died,  and  all  are  desirous  of 
returning  to  their  native  States.  This  trans- 
portation scheme  has  always  failed  and  will 
always  fail;  because  it  is  wrong  in  principle 
and  faulty  in  logic.  It  proceeds  upon  the 
belief  that  the  Negro's  present  condition  is 
due  altogether  to  the  circumstances  in  which 
he  is  placed,  and  not  to  his  lack  of  those  ele- 
ments which  are  absolutely  necessary  to  make 
a nation  in  any  country.  First,  instil  into 
the  colored  man  those  principles  which  form  a 
nation,  and  he  will,  succeed  in  Dixie  as  well  as 
in  Africa.  There  is  no  doubt  about  that.  But, 
will  he  become  a distinct  and  flourishing  na- 
tion in  Dixie?  No.  A Negro  government  and 
a Negro  nation  will  never  be  established  on 
the  soil  of  the  United  States;  but  there  will  be 
something  better  than  that.  There  will  be  a 
National  Government  under  whose  Stars  and 
Stripes  the  white  man,  the  black  man,  the  red 


188 


Ham  and  Dixie. 


man  and  the  yellow  man,  will  all,  one  day,  com- 
mingle together  in  harmony,  equality  and  fra- 
ternity. If,  at  any  time,  the  Negroes  desire  to 
set  tip  a government  with  their  own  brain  and 
brawn — an  object  which  is,  indeed,  honorable 
and  praiseworthy— then,  after  they  have 
demonstrated  their  ability  in  this  country,  and 
have  acquired  those  grand  elements  of  which 
I have  spoken,  a portion,  if  not  all  of  them,  will 
naturally  want  to  colonize  the  fertile  valleys 
of  Africa;  and,  there,  in  conjunction  with  the 
rising  natives,  may  construct  a glorious  Re- 
public to  which  all  the  nations  of  the  earth 
shall  be  made  cordially  welcome.  Some  may 
ask,  “Can  the  Negroes  ever  acquire  those  ele- 
ments of  which  you  write,  in  this  country  and 
in  the  midst  of  the  overshadowing  white  race?" 
To  this  question,  it  will  be  said  that  the  colored 
man  has  a far  better  opportunity  to  acquire 
those  elements  here  than  they  can  ever  have 
in  Africa  or  any  other  uncivilized  lands.  Let 
us  take  up  these  elements,  one  after  another, 
and  make  my  answer  solid.  If  the  Negroes 
are  not  united,  where  they  claim  they  have  a 
desperate  and  powerful  enemy  against  whom 
to  contend,  is  there  any  reason  to  suppose  that 


Shooting  in  the  Air. 


189 


they  will  unite  in  a new  country,  where  there 
is  no  supposed  enemy?  Fear,  want  and  a 
sense  of  mutual  protection  are  the  causes  of 
union;  and,  if  we  cannot  unite  even  when  suf- 
ficient causes  are  at  hand  to  drive  us  into  a 
union,  we  certainly  will  not  unite  when  these 
causes  of  union  have  been  removed.  Next,  if 
we  cannot  become  a people  of  integrity  in  civ- 
ilized Amerca,  where  church  bells  chime,  col- 
leges abound,  literature  flourishes,  charity 
smiles  and  examples  glow  and  sparkle  all 
around  us;  how.  in  the  name  of  common-sense, 
are  we  going  to  become  a people  of  integrity 
on  the  blasted  deserts  and  in  the  gloomy  jun- 
gles of  Africa?  Thirdly,  any  simpleton  among 
us  well  knows  that  we  have  a far  better  oppor- 
tunity to  get  wisdom  here  than  we  can  ever 
have  in  heathendom.  For,  here,  we  have  the 
treasure-house  of  the  world’s  knowledge 
within  our  arm’s  reach,  and  all  we  have  to  do 
is  to  sit  at  the  feet  of  the  masters  and  drink 
deep  from  the  ‘Tyerean  Spring.”  Fourthly, 
it  seems  to  me  that  this  is  the  very  place  to 
develop  whatever  germ  of  courage  we  may 
have  buried  within  us.  We  are  among  a brave 
people  who  have  never  yet  failed  to  strike  for 


190 


Ham  and  Dixie. 


liberty  aud  for  those  precious  rights  to  which 
they  think  themselves  entitled.  This,  indeed, 
furnishes  thrilling  examples,  which  ought  to 
arouse  any  latent  spark  of  courage  within  us. 
Besides,  our  coming  into  contact  with  this 
people,  in  all  the  affairs  of  life,  requires  cour- 
age of  the  first  water ;and,  if  we  have  any 
courage-seeds  at  all,  they  ought  to  grow  and 
flourish  in  such  soil  as  this.  Lastly,  ambition, 
as  I define  it,  spurs  one  on  to  lofty  heights  and 
impels  him  to  excel  his  brother  in  any  honest 
and  honorable  manner  possible.  If  so,  why 
can  we  not  be  ambitious  here  since  our  situ- 
ation so  loudly  calls  for  this  noble  spirit  to  lift 
us  out  of  the  mire  of  degradation  and  plant  our 
feet  upon  the  rocky  summits  of  national  equal- 
ity and  glory?  Is  it  possible  that  the  heroic 
grandeur  of  the  white  race  so  topples  over  us 
that  our  poor  puny  plant  of  ambition  is  shaded 
and  grows  sick  and  pale  and  withering?  And 
is  it  to  be  expected  that  upon  the  fertile  shores 
and  within  the  sultry  air  of  Africa  that  this 
little  plant  is  going  to  take  roots  downward 
and  throw  out  branches  upward  until  it  shall 
grow  into  a gigantic  tree?  I tell  you,  my 
friends,  human  powers  thrive  far  better  by 


Shooting  in  the  Air. 


191 


stimulation  and  encouraging  examples  than 
when  surrounded  by  inactivity  and  degrada- 
tion. It  is  the  tendency  of  man  to  deteriorate, 
if  there  is  nothing  to  call  forth  his  activities; 
but  he  will  expand  and  improve,  if  external 
conditions  are  of  such  nature  as  to  draw  forth 
his  latent  powers. 

Another  thing:  I do  not  like  this  idea  of 
running  away  from  a country,  simply  because 
we  have  some  shadowy  reasons  to  believe,  or 
perhaps  only  imagine,  that  the  white  man  and 
the  devils  of  hell  are  after  us.  All  nations 
and  peoples  have  had  prejudices  and  opposi- 
tion and  superiority  against  which  to  contend ; 
and  we  must  expect  to  have  the  same  hard- 
ships. Why  did  not  the  blue-eyed  Saxon  get 
up  excursions  and  scamper  away  from  the 
approach  and  rule  of  William  of  Normandy? 
Why  did  not  the  Thirteen  Colonies  bid  fare- 
well to  the  green  mountains  of  New  England 
and  the  red  hills  of  Georgia  because  of  the  roar 
of  the  British  Lion?  Why  do  not  the  Irish 
abandon  the  Emerald  Isle  and  betake  them 
selves  to  some  foreign  clime,  because  of  the 
bull-headed  aristocracy  and  the  injustice  of 
the  English  Parliament?  Why*  do  not  the 


192 


Ham  and  Dixie* 


doughty  natives  of  Cuba  retreat  from  Spanish 
oppression  and  join  themselves  to  the  people 
of  the  United  States,  where  the  Eagle  of  Lib- 
erty screams  aloud  and  stretches  his  wings 
from  sea  to  sea?  Nay,  let  us  not  retreat  one 
step;  but  let  us  stand  as  firm  as  the  hills  upon 
the  land  that  gave  us  birth.  And,  if  fly  we 
must,  let  it  be  when  we  ourselves  have  done 
our  duty;  have  proven  ourselves  worthy;  have 
knocked  in  an  honorable  manner  at  the  door  of 
the  South  for  admission,  and  have  had  that 
door  to  slam  back  in  our  faces  and  have  heard 
the  click  of  the  key  as  it  turned  in  the  door 
that  had  been  locked  against  us  forever!  Then, 
indeed,  shall  it  be  well  for  us  to  “shake  off  the 
very  dust  from  our  feet  for  a testimony  against 
them,”  and  depart  unto  other  lands  whose 
doors  are  always  open  to  receive  and  welcome 
any  truly  worthy  people.  But,  fear  not,  black 
man,  if  we  prove  ourselves  competent  for  the 
task  before  us,  the  South  is  humane  enough  to 
swing  wide  her  gilded  doors  and  bid  us  enter. 

More  recently,  there  seems  to  be  another 
plan  for  bettering  the  condition  of  our  people 
in  America,  and  that  plan  is,  to  appeal  to 
England  and.  to  European  civilization  in  order 


Shooting  in  the  Air. 


193 


to  enlist  their  sympathies  and  to  win  their  in- 
fluence in  favor  of  the  Negro  in  his  sufferings 
and  against  the  Southern  white  man  in  his 
course  of  treatment  toward  the  Negro.  Now, 
there  is,  perhaps,  not  a colored  man,  woman 
or  child  in  this  country  who  admires  Miss  Ida 
B.  Wells  (now  Mrs.  Ida  B.  Barrett)  more 
than  I do.  I am  not  flattering  her  when  I say 
that  she  is  a grand  and  noble  woman,  and  that 
she  is  doing  and,  I believe,  will  continue  to  do, 
as  long  as  a spark  of  life  glows  in  her  body,  all 
she  can  do  for  her  race  and  country.  Her 
energy  and  courage  and  determination  are 
indeed  a bright  example  for  all  Negro  women 
of  this  day  and  generation,  and  they  also  fur- 
nish convincing  proof  of  the  ability  of  our 
women  to  do  their  share  in  helping  on  the  solu- 
tion of  this  great  question  before  us.  Yet, 
while  1 most  truly  admire  this  most  worthy 
lady  for  her  brilliant  efforts;  I feel  positively 
certain  that  her  labors  to  arouse  England  and 
the  rest  of  the  world  in  behalf  of  the 
Negro’s  cause,  will  directly  accomplish  but 
little.  It  has  always  been  my  opinion, 
expressed  in  a private  way,  that  her 
work  in  this  direction  would  go  down 


194 


Ham  and  Dixie. 


in  tlie  list  with  other  ineffective  schemes  that 
have  been  advanced  for  the  purpose  of  making 
our  condition  better.  I do  not  know  what 
object  this  great  woman  had  in  view  when  she 
undertook  to  paint  the  Southern  white  man, 
the  Negro,  the  rope  and  a tree  on  blackest 
canvas  and  to  hold  up  this  tragic  scene  before 
the  curious  eyes  of  the  crowned  heads  of 
Europe.  If  she  intended  simply  to  acquaint 
the  world  with  certain  features  of  Southern 
life,  she  has  succeeded  beyond  the  shadow  of  a 
reasonable  doubt;  but  if  she  hoped  by  this 
method  to  prevent  lynching  and  thus  improve 
the  condition  of  the  Negro,  I fear  that  she  and 
others  who  share  her  hopes,  have  been  or  will 
be  sadly  disappointed.  Will  this  plan  suc- 
ceed? No.  Why?  In  the  first  place,  will  the 
Negroes  who  have  been  lynched,  bear  an  in- 
spection? What  I mean  by  this  is,  have  these 
victims  of  the  rope  been  innocent  and  worthy 
men?  Have  they  given  no  cause  or  suspicion 
which  should  justify  a highly-sensitive  and 
hot-blooded  race  to  defend  the  virtue  of  their 
women  ? Have  the  better  classes  of  the 
Southern  whites  endorsed  the  lynching  of  any 
Negro  that  they  believed  to  be  innocent?  “He 


Shooting  in  the  Air. 


195 


who  seeks  equity,  must  do  equity.”  If  we  wish 
the  sympathy  and  support  of  a reasoning  and 
a righteous  people;  we  must  first  see  to  it  that 
we  ourselves  are  clean  and  without  stain 
Now,  if  the  Negro  victims  wrere  innocent,  and 
this  fact  was  known  by  the  white  men  who 
have  lynched  them,  then  these  lynchers  were 
the  most  cruel  and  cowardly  set  of  human 
beings  in  existence;  but,  if  these  victims  were 
guilty  of  the  crimes  for  which,  it  is  presumed, 
they  have  been  lynched,  then  they  were  indeed 
the  most  degraded  specimens  of  humanity  on 
earth.  For  my  part,  I do  not  believe  that  the 
Southern  whites  would  lynch  an  innocent 
Negro;  for,  if  they  would  be  inclined  to  slay 
one  innocent  man,  why  do  they  not  slay  the 
whole  race  at  once?  If  it  is  the  intention  of 
the  whites  to  destroy  the  Negro  and  keep  him 
crushed  down  forever;  why  do  they  not  chop 
off  the  heads  of  the  leading  and  progressive 
Negroes?  Why  do  they  not  lynch  such  men 
as  Cuney,  of  Texas;  Jones,  of  Arkansas;  Tay- 
lor, of  Kansas;  Cheatham,  of  North  Carolina; 
Washington,  of  Alabama;  Murray,  of  South 
Carolina,  and  Lee,  of  Florida?  Would  you, 
my  reader,  attempt  to  kill  a snake  by  chopping 


196 


Ham  and  Dixie. 


off  a small  piece  of  his  tail  in  succession? 
Would  you  not  rather  sever  his  head  from  his 
body  with  one  fell  blow?  Then,  think  not  that 
it  is  the  purpose  of  the  South  to  kill  Negroes 
for  the  sake  of  seeing  their  blood  flow  and 
hear  their  pitiful  groans.  I tell  you  that  every 
Negro  that  has  been  lynched,  has  been  hurled 
into  the  awful  presence  of  our  Eternal  Judge 
because  the  lynchers  either  had  or  thought 
they  had  some  reason  to  put  him  to  death. 
These  lynchers  may  have  been  fired  on  by  pas- 
sion and  prejudice;  but  they,  nevertheless,  im- 
agined that  they  had  something  of  a just  cause 
for  their  terrible  deeds. 

Now,  do  not  dream  that  I am  justifying  the 
hellish  practice  of  the  lynch  law.  I have  al- 
ready stated  that  I object  to  it.  But,  I am  now 
asking  that  the  same  justice  be  dealt  out  to  the 
white  man  of  the  South  that  I ask  for  my  own 
race.  As  I have  said  before,  I draw  no  lines. 
Man  is  man,  and  any  man  is  precious  in  the 
sight  of  God.  Let  us,  therefore,  consider  well 
the  strength  of  our  case,  ere  we  lay  it  before 
the  scrutinizing  eye  of  an  enlightened  people. 
Another  thing,  even  if  England  does  find  that 
the  Negro  victims  are  innocent,  and  that  the 


Shooting  in  the  Air. 


197 


South  is  in  the  wrong;  what  is  she  going  to  do 
about  it?  Is  she  going  to  equip  armies  and 
navies,  sail  across  the  Atlantic,  invade  the 
South  and  make  the  Southerners  behave  them- 
selves? Do  you  think  the  Englishmen  are 
going  to  do  this?  Do  you  think  they  are  will- 
ing to  do  it?  Do  you  think  they  are  able  to  do 
it.  even  if  they  are  willing?  Ah!  my  brothers, 
do  not  fool  yourselves  into  the  belief  that 
England  is  able  to  tutu  a straw  on  the  Amer- 
ican soil;  or  that  she  is  willing  to  turn  one,  if 
she  could.  England  is  a brave  and  powerful 
and  humane  country,  and  I have  always  hon- 
ored her  because  she  has  despised  slavery;  but 
her  past  history  does  not  show  that  she  has 
been  in  the  habit  of  spending  money  and  spill- 
ing blood  for  the  Negro’s  rights  and  the 
Negro's  liberty.  If  such  was  her  style,  would 
it  not  be  a good  plan  for  her  to  brace  up  those 
Negro  tribes  in  Africa,  establish  them  into 
strong  and  growing  republics,  place  the  reins 
of  government  into  their  hands  and  offer  them 
her  protecting  power,  instead  of  cutting  out 
the  best  buttered  slices  of  that  country  and 
swallowing  them  down  to  satisfy  the  cravings 
of  her  own  swinish  appetites?  When  the 


198 


Ham  and  Dixie. 


brave  Zulu's  heart  was  throbbing  for  his  native 
liberty  and  he  was  ready  to  shed  every  drop  of 
precious  blood  in  his  veins  to  procure  that 
blessed  boon;  was  il  right  and  proper  for  the 
(treat  British  Lion  to  shake  his  flowing  mane 
in  rage  and  pounce,  upon  this  handful  of  black 
heroes  and  crush  them  into  a reluctant  sub- 
mission? When  the  Southerners  were  fighting 
for  what  they  thought  was  their  rights,  and  for 
what  would  certainly  have  held  the  Negro 
chained  to  the  damnable  curse  of  slavery  for- 
ever; why  did  England  allow  war-ships  to  be 
built  and  equipped  upon  her  soil  in  behalf  of 
the  South,  when  she  knew  that  every  nail 
driven  into,  those  powerful  instruments  of 
blood,  was  also  riveting  the  Negro  to  the 
whippingpost  and  to  the  auction-block?  The 
fact  is,  black  brother,  England  cares  no  more 
for  you  and  me  than  she  does  for  any  other 
poor  devil;  and  she  will  only  play  the  charita- 
ble part  toward  us  whenever  this  does  not  con- 
flict with  her  own  selfish  interests.  Another 
point,  it  is  a blamed  hard  thing  for  one  man 
to  leave  his  premises  and  go  over  into  the 
yard  of  another  man  for  the  purpose  of  teach- 
ing or  forcing  him  to  do  or  not  to  do  a certain 


Shooting  in  the  Air. 


199 


thing'  relative  to  his  own  affairs.  In  nine  cases 
out  of  ten  the  intruder  will  get  “licked,”  and  if 
not,  his  advice  and  influence,  unasked  for,  will 
not  be  worth  the  breath  it  takes  to  tell  them 
or  the  ink  it  takes  to  write  them.  You  can 
never  do  anything  with  a family  tight;  and  the 
best  way  is  to  let  each  family  settle  their  own 
quarrels.  This  trouble  in  the  South  is  a family 
business;  and  we  members  of  this  family  must 
adjust  matters  ourselves,  and  adjust  them 
right  on  Southern  soil.  After  we  have  straight- 
ened out  our  own  misunderstandings;  then 
others  may  come  in  and  congratulate  and  en- 
courage us.  Furthermore,  I dislike  this  habit 
of  leaving  out  the  man  who,  1 think,  is  doing 
me  dirt,  and  going  to  another  fellow  to  tell 
him  all  about  the  dirt  in  order  to  get  him  to 
say  that  I am  right  and  ought  to  have  sympa- 
thy, and  the  supposed  dirt-dauber  is  wrong 
and  ought  to  have  his  ears  pulled.  I believe 
in  telling  a man  what  I think  of  him,  to  his 
face,  and,  if  I am  too  scared  to  do  that,  then  I 
will  say  nothing  about  it  to  any  one;  but  “take 
it  to  the  Lord  in  prayer.” 

Lastly,  the  Negro  has  resorted  to  the  power 
of  prayer,  as  another  means  to  make  better  his 


200 


Ham  and  Dixie. 


condition  in  the  South.  Now,  I believe  in  the 
efficacy  of  an  humble  and  honest  prayer  from 
a pure  heart.  I believe  in  the  Omnipotence  of 
God;  I believe  in  the  Providence  of  God,  and  I 
believe  in  a prayer-answering  God.  But,  along 
with  these  beliefs,  l believe,  also,  that  God’s 
dealings  with  men  are  based  upon  certain  un- 
changeable and  indestructible  laws,  among 
which  are  man’s  free  agency,  man’s  instru- 
mentality and  man's  responsibility.  There- 
fore, since  man  is  a free  agent,  he  can  do  any- 
thing he  pleases,  if  it  is  within  his  power;  since 
he  is  an  instrument,  he  ought  to  do  what  is 
assigned  to  him ; and,  since  he  is  a responsible 
being,  he  must  suffer  for  not  doing  what  is 
thus  assigned.  Now,  these  laws  hold  good, 
whether  we  pray  or  not;  for  they  are  not  con- 
trolled and  transformed  by  prayer,  any  more 
than  the  law  of  right  and  wrong  is  controlled 
or  transformed  by  the  grace  of  God.  This 
being  the  case,  prayer  for  a certain  state  or  for 
a certain  gift,  availeth  nothing;  except,  we, 
who  pray,  discharge  the  part  assigned  to  us 
by  doing  something  in  order  that  we  may 
reach  that  certain  state  or  possess  that  certain 
gift.  So,  do  not  flatter  yourselves  with  the 


Shooting  in  the  Air. 


201 


belief  that  you  can  kneel  down  with  jour 
knees  upon  the  ground,  with  finger  in  jour 
ears,  with  tears  in  jour  eyes,  with  a moan  in 
your  voice  and  with  God  on  your  lips,  and  pray 
off  jour  troubles  without  doing  anything  to 
remove  them,  or  pray  on  your  blessings  with- 
out doing  anything  to  bring  them.  Remember 
that  God’s  storehouse  of  knowledge,  truth, 
power,  grace,  mercy  and  salvation  are  at  your 
elbows,  and  He  has  given  you  the  keys  to 
every  chamber  therein;  but,  if  you  will  not 
turn  about,  put  those  keys  in  their  proper 
places,  turn  them  in  their  locks,  pull  open  the 
doors,  and  walk  in  and  enjoy  the  rich  blessings 
contained  there,  you  will  live  out  your  appoint- 
ed days  praying  and  moaning  for  free  grace, 
and,  then,  lie  down  and  die  without  grace  and 
without  hope.  They  tell  me  that,  during  the 
days  of  slavery,  our  ancestors  prayed  earnestly 
for  the  halcyon  days  of  freedom,  and  freedom 
came;  but  I am  inclined  to  think  that  it  came 
rather  in  answer  to  the  prayer  of  the  abolition 
ist,  who  both  prayed  and  fought,  than  in 
answer  to  the  prayer  of  the  Negro,  who  prayed 


202 


Ham  and  Dixie. 


and  scratched  his  wool.  It  was  Cromwell  who 
said,  “Trust  God,  but  keep  your  powder  dry;” 
and,  he  won. 

“Must  I be  carried  to  the  skies 
On  flowery  beds  of  ease. 

While  others  fought  to  win  the  prize, 

And  sailed  through  bloody  seas? 

Sure  I must  light  if  I would  reign; 

Increase  my  courage,  Lord. 

I'll  bear  the  toil,  endure  the  pain, 

Supported  by  thy  word.” 

Dear  reader,  1 have  thus  briefly  reviewed 
the  principal  plans  that  have  been  introduced 
for  the  purpose  of  making  the  Negro’s  condi- 
tion better.  There  may  have  been  others  that 
I know  not  of;  if  so,  they  could  not  have  been 
successful;  for  the  same  old  question  is  yet 
before  the  public  mind  and  still  demands  our 
attention.  If  there  are  any  persons  living  who 
were  the  founders,  promoters  or  admirers  of 
any  of  these  schemes  I have  mentioned,  I 
will  say  to  them  that  I have  not  tried  to 
prove  their  plans  erroneous,  because  of  any 
malicious  feeling  toward  such  leaders  and 
friends,  or  from  any  desire  on  my  part  to 
try  to  “pla.y  smart.”  On  the  contrary,  I 
have  said  what  I did  say  from  the  genu- 
ine feelings  of  my  innermost  soul,  and 


Shooting  in  the  Air. 


203 


for  none  other  object  under  Heaven  than  to 
set  the  truth  out  before  the  public,  as  I see  it, 
in  order  that  some  good  may  be  accomplished 
both  for  my  race  and  for  the  country  in  which 
I live.  As  1 am  now  about  to  set  forth  the 
views  T have  with  reference  to  this  great  ques- 
tion, and  which  1 shall  not  expect  to  be  per- 
fect, I ask  that  you  and  the  rest  of  the  world 
shall  read  them,  think  upon  them,  be  your  own 
judges  and  pass  your  own  sentences.  It  is 
nearly  impossible  for  any  one  individual  to 
formulate  a plan  or  scheme  by  which  any 
great  revolution  may  be  effected.  It  is  suffi- 
cient that  he  shall  only  deduce  certain  prin- 
ciples or  draw  certain  outlines  which  may  be 
further  developed  and  perfected  by  abler 
minds  and  more  skillful  hands.  Therefore,  if 
I shall  only  be  successful  in  furnishing  to  the 
world  a bone  of  truth  upon  which  others  shall 
lay  the  plump  liesh  of  use  and  beauty,  I shall 
consider  that  I have  at  least  accomplished 
some  benefit  for  that  people  I love  so  well  and 
for  whom  I have  yet  done  so  little.  Hoping 
that  you,  my  readers,  have  gone  thus  far  with- 
out regret,  and  that  you  may  be  sufficiently 


204 


Ham  and  Dixie. 


interested  to  continue  the  journey  with  me, 
until  we  both  shall  come  to  an  end  which  may 
please  11s  both,  I now  bid  you  and  this  chapter 
Farewell,  until  we  meet  again. 


CHAPTER  VIII. 

WHAT  ARE  YOU  GOING  TO  DO  ABOUT  IT? 

T11  a former  chapter,  I have  shown  you  that 
we,  as  a race,  have  not  yet  developed  those  ele- 
ments which  are  necessary  to  build  up  a great 
nation;  in  another  chapter,  I have  shown  you 
that  the  white  man  has  the  rule  over  us  and 
that  we  have  no  reason  to  blame  him  for  his 
treatment  toward  us;  in  the  last  chapter,  I 
have  shown  you  that  our  leaders  have  already 
suggested  plans  whereby  our  condition  may 
lie  made  better,  and,  furthermore,  I have 
shown  that  those  plans  have  failed  and  that, 
to  day,  we  are  precisely  in  the  same  situation 
as  we  have  always  been.  Now,  the  question  is, 
“What  are  we  going  to  do  about  it?”  I shall 
not  in  this  chapter  enter  into  a full  discussion 
of  my  answer  to  this  very  important  question; 


What  Are  You  Going  to  Do  Aboid  It?  205 


but  I shall  simply  outline  the  case  preparatory 
to  that  discussion. 

Let  us  see.  Here  we  are  about  ten  millions 
in  number.  We  are  chiefly  in  the  South  where 
once  we  hoed  the  white  man’s  cotton  and 
plowed  the  white  man's  corn.  We  are  not 
enjoying  all  of  the  rights  and  privileges  that 
we  wish  to  enjoy;  and  upon  this  point,  I think 
every  Negro  will  agree.  Whether  we  ever  will 
enjoy  them  in  this  country,  is  disbelieved  by 
many  and  not  positively  known  by  any  one. 
Our  past  has  been  dark  and  cruel;  our  present 
is  discouraging  and  unsatisfactory,  and  our 
future  is  hidden  and  unknown.  Will  it  satisfy 
us  to  drudge  on  as  we  are  and  patiently  wait 
for  “something  to  turn  up?”  Are  you  fathers 
and  mothers  willing  to  die  and  leave  your  chil- 
dren in  the  same  uncertain  and  dependent 
state  in  which  you  have  always  lived?  Do 
you  not  wish  to  have  this  question  settled  in 
your  life-time,  so  that  you  may  “wrap  the  dra- 
peries of  your  couch  about  you  and  lie  down  to 
pleasant  dreams,”  feeling  that  your  posterity 
are  marching  onward  to  glory  and  to  power? 
Do  you  not  desire  to  be  known  in  the  world  as 
something  more  than  tools  and  cattle?  Then, 


206 


Ham  and  Dixie. 


for  Heaven’s  sake,  what  are  you  going  to  do? 
What  must  you  do?  If,  as  some  say,  the  white 
man  of  the  South  despises  you  and  is  doing  all 
in  his  power  to  grind  you  into  powder,  and  that 
you  will  never  obtain  your  rights  and  a proper 
recognition  in  this  country;  if  you  are  without 
fault,  ;md  yet  are  constantly  liable  to  be 
beaten,  to  be  shot  down  and  to  be  lynched  at 
the  white  man’s  discretion;  if  your  condition 
is  getting  worse  instead  of  better,  and  if  you 
have  cause  to  believe  that  the  white  man  is 
treating  you  wrong  and  will  never  treat  you 
right;  then,  Mr.  Negro,  are  you  willing  to  de- 
mand your  rights  and  make  the  white  man 
respect  you,  or  walk  out  into  the  clear  sunshine 
and  fight  and  die  under  the  blood-stained  ban- 
ner of  Liberty?  You,  who  say  that  you  are 
treated  wrong — are  you  willing  to  fight  for 
your  rights?  Are  you  willing  to  pit  your- 
selves— a miserable  horde  of  undisciplined,  dis- 
united and  cowardly  men — against  an  army  of 
battle-scarred  heroes?  No;  I am  certain  you 
are  not.  Then  are  you  willing  and  are  you 
able  to  prepare  ships  and  sail  in  a body  to  the 
sultry  shores  of  Africa  where  you  imagine  that 
you  will  sit  in  the  shade  of  th£  banana  and 


What  Are  You  Going  to  Do  About  Itf  207 


feast  on  figs  and  oranges  throughout  the  roll- 
ing ages  of  time?  No,  you  are  not  willing,  as 
a race,  to  go  to  Africa,  and  I believe  you  could 
not  do  so  very  well,  even  if  you  so  desired. 
Furthermore,  if  you  did  go,  you  would  not 
make  your  condition  any  better;  for  such  trans- 
portation was  shown  to  be  based  upon  wrong 
principles. 

Then,  what  are  you  going  to  do?  Let  me 
tell  you  one  thing,  Mr.  Black  Man.  If  you  feel 
that  you  are  terribly  wronged  by  Mr.  White 
Man  and  that  you  are  unable  or  unwilling  to 
tight  him  on  his  own  ground  or  to  run  away 
from  him  and  hide  in  the  jungles  of  Africa; 
then  take  a fool's  advice  and  shut  up  so  much 
talk.  I am  surely  tired  of  this  whining  and 
crying  and  pouting  and  puckering  about  the 
white  man's  treatment  of  the  Negro.  You 
cannot  pick  up  a Negro  newspaper  without 
seeing  it  tilled  with  criticisms  and  abuses  of 
the  white  man’s  treatment  of  some  trifling 
Negro  that,  perhaps,  is  not  worth  the  type  it 
takes  to  write  him  up.  Black  men,  have  you 
not  yet  learned  the  make-up  of  the  white  man? 
Do  you  take  him  for  a paper-man  that  is  going 


208 


Ham  and  Dixie. 


to  be  blown  off  the  wall  of  social  sentiment  by 
a few  weak  puffs  of  Negro  criticism?  Yon  are 
simply  fighting  the  air;  playing  the  child,  and 
making  a powerful  enemy — that's  all  you  are 
doing!  You  undertake  to  write  up  a lynching 
in  your  strongest  words  of  disapproval,  and 
before  you  run  it  through  the  press  another 
Negro  is  dangling  from  a limb.  You  abuse 
the  government  to-day  for  not  appointing 
a Negro  official,  and  to-morrow  a present 
Negro  incumbent  is  dumped  out  into  the 
cold  air.  You  hold  your  conventions  and 
draw  up  long  resolutions,  and  before  your 
work  is  made  known  to  the  public,  the 
white  man  has  done  the  very  thing  you 
have  asked  him  not  to  do.  In  a,  word,  your 
method  is  too  light  and  flimsy  and  child  like. 
Our  race  must  rise  up  like  one  man  and  do 
something,  and  quit  talking  bosh  and  expect 
the  white  man  to  listen  and  obey.  Now,  re- 
member, you  who  believe  that  you  are  so 
greatly  maltreated  by  the  white  man,  ought  to 
do  one  of  three  things:  either  fight  like  the 
devil,  run  like  the  wind,  or  shut  up  and  take  it 
like  a dummy.  Why,  I remember  when  I was 
a boy,  I delighted  to  tease  some  of  my  play- 


What  Are  You  Going  to  Do  About  It?  209 


mates  just  to  hear  them  sob  and  see  the  tears 
roll  down  their  little  dirty  faces;  and  then, 
afterwards.  I would  soothe  them  down  and 
leave  them  smiling'  like  the  sunshine  between 
the  showers.  Just  so  with  the  white  man;  he 
does  many  things  to  the  Negro  to  hear  him 
whine  and  to  see  what  the  North  and  Europe 
are  going  to  do  about  it. 

But.  my  Brother  in  Black,  I do  not  and  can 
not  believe  that  the  Southern  white  man  hates 
the  Negro  and  wants  to  trample  him  under 
foot,  and  that  he  stands  ready  with  rifle  in 
hand  to  shoot  him  down  as  he  rises.  I do  not 
believe  it,  first,  because  there  is  nothing  that 
prevents  him  from  cutting  down  the  Negro, 
root  and  branch,  if  lie  wanted  to;  secondly,  it 
is  my  honest  opinion  that  the  treatment  of  the 
Negro  is  either  directly  or  indirectly  due  to  his 
own  disposition  and  behavior;  and,  thirdly,  I 
have  too  much  confidence  in  the  justice  of  the 
better  classes  of  the  Southern  whites  to  sup- 
pose that  they  actually  intend  to  destroy  the 
blacks  or  to  keep  them  down  forever.  There- 
fore, I propose  neither  to  fight,  run,  cry  or 
stand  mute;  and  I cordially  invite  both  white 
men  and  black  men  to  joiii  me  in  this  matter, 


210 


Ham  and  Dixie. 


and  let  us  look  at  the  situation  as  becoming 
men  of  reason  and  justice.  I intend,  fellow- 
citizens,  to  apply  to  my  race  that  rule  which  I, 
or  any  other  man  of  common  sense,  should 
use  in  the  ordinary  transactions  of  life.  A 
race  is  only  a large  collection  of  individuals, 
and  what  is  good  for  an  individual  is  good  for 
a race,  and  what  is  bad  for  an  individual  is 
bad  for  a race.  Consequently,  whatever  plan 
t shall  put  forth  as  a remedy  for  all  past 
wrongs,  shall  be  what  Reason  and  Right  dic- 
tate to  me  as  suitable  for  myself  in  my  indi- 
vidual capacity;  and,  furthermore,  it  shall  be 
what  I honestly  believe  to  be  right.  For,  I am 
not  writing  upon  this  subject  for  fun  or  for  a 
name;  but  I am  writing  my  own  thoughts  and 
feelings  in  my  own  language,  every  word  of 
which  I heartily  endorse.  And,  therefore,  be 
it  understood  that  I mean  every  word  I say 
and  I say  only  what  I mean.  But,  before  I 
leave  this  present  chapter,  I will  say  that  we 
do  need  to  do  something  for  the  betterment  of 
our  condition  and  for  the  welfare  of  our  coun- 
try. I lay  down  this  proposition  because 
some  casual  observer  may  suppose  that  we  are 
improving  day  by  day,  and  that  time  will  work 


What  Are  You  Going  to  Do  About  It?  211 


a miracle  and  all  of  a sudden  we  shall  wake  up 
one  of  these  fine  spring  mornings  and  find  our- 
selves in  the  possession  of  all  the  rights  and 
privileges  we  desire. 

It  is  true  that  we  are  improving  along  cer- 
tain lines;  but  it  is  equally  as  true  that  we  are 
exactly  in  the  same  place  we  were  thirty  years 
ago,  with  reference  to  a harmonious  settle- 
ment and  a peaceful  understanding  of  the  true 
relations  between  the  two  races  and  how  they 
both  are  to  work  out  their  destinies  together 
on  the  same  territory.  We  are  improving  in 
book-learning  and  property-getting;  but  we 
are  neither  on  the  road  to  a distinct  nationality 
or  on  that  which  leads  to  a friendly  inter- 
mixture with  the  white  race.  Hence,  we  must 
do  something;  and  what  we  do,  let  us  do 
quickly.  Wise  men  have  already  made  sug- 
gestions and  have  set  forth  several  plans  for 
the  solution  of  this  problem;  but  somehow  or 
other,  the  results  arrived  at  have  never  yet 
satisfied  the  conditions.  And  hence  our  great 
race-problem  is  yet  unsolved. 

But,  fellow-citizens,  the  time  is  at  hand;  the 
opportunity  is  ripe,  and  we  must  strike  now,  or 
never.  We  should  know  no  discouragement, 


21 2 


Hum  and  Dixie. 


stop  for  no  obstacle,  and  be  baffled  by  no  im- 
pediment. We  are  wiser  to-day  than  we  bare 
ever  been  before;  we  have  more  friends  than 
we  are  aware  of,  and,  besides,  “there  is  a just 
God  who  will  fight  our  battles  for  us.'’  There 
is,  indeed,  a great  change  soon  to  take  place 
among  the  nations  of  the  earth.  Humanity  is 
gradually  but  surely  learning  to  recognize  and 
to  be  governed  by  the  grandest  of  all  princi- 
ples; namely,  that  “all  men  are  created  equal,” 
and,  therefore,  entitled  to  certain  inalienable 
rights  with  which  no  one  should  interfere. 
Men  are  also  beginning  to  realize  how  sad  a 
thing  it  is  to  confine  free  thought  in  old  ruts, 
to  limit  the  ambitious  aspirations  of  the 
human  soul  and  say  unto  any  man,  “thus 
far  Shalt  thou  go  and  no  farther.”  To- 
day, woman  has  more  rights  than  she  has 
ever  had  before;  capital  is  beginning  to 
recognize  labor  as  never  before  in  the 
history  of  the  ages;  men  are  growing  more 
united  and  brotherly;  and,  now,  there  are 
more  International  Congresses  called  and  a 
greater  number  of  Inter-Racial  Expositions 
held  than  were  ever  called  or  held  throughout 
all  the  ages  that  have  rolled  by. 


Work  Out  Your  Own  Salvation. 


213 


Lastly,  Truth  is  shining  with  a brighter 
light;  Justice  is  spreading  her  wings  over 
greater  space;  Liberty  is  perched  on  higher 
summits,  and  God  is  tilling  all  the  dark  cor- 
ners of  the  earth. 


CHAPTER  IX. 


WORK  OUT  TOUR  OWN  SALVATION. 

Summing  up  briefly  what  has  been  said  in 
the  foregoing  chapters,  it  is  found  that  all 
men.  as  they  come  fresh  and  unadulterated 
from  the  hands  of  God,  are  equal;  that,  by 
different  incidents  and  through  various  de- 
grees of  application  of  their  natural  powers, 
some  portions  of  humanity  excel  some  other 
portions;  that  the  Caucasian  race  is  to-day  at 
the  top  of  the  world,  and  that  the  Negro  is  at 
or  near  the  foot  of  the  world,  as  a result  of  his 
own  lack  of  those  elements  which  a people 
must  have  in  order  to  rise  up  and  become  a 
great  nation. 


214 


Ham  and  Dixie, 


These  propositions,  I assume,  have  already 
been  morally  demonstrated,  and  upon  them  as 
a foundation,  I shall  now  construct  my  scheme 
for  the  betterment  of  the  condition  of  my  race. 
Now,  in  addition  to  the  above,  it  has  been  seen, 
also,  that  others  who  were  far  better  informed 
than  1 am,  have  suggested  certain  remedies 
whereby  the  Negro  might  improve  and  become 
a great  nation.  Here,  indeed,  it  is  fitting  that 
before  1 set  forth  the  plan  I have  in  view,  I 
first  show  you  why  these  preceding  plans  have 
all  failed — which  thing  I have  already  inci- 
dentally shown  in  part;  and,  then,  you  may  be 
the  better  judges  as  to  the  merit  or  demerit  of 
the  plan  I advance.  Yon  will  take  notice  that 
every  method  hitherto  adopted  or  advised, 
whose  object  was  to  improve  the  Negro’s  con- 
dition, has  resorted  to  a change  in  some  exter- 
nal state,  surroundings  or  influences,  and  has 
never  concerned  itself  with  any  change  in  the 
internal  status  of  this  race.  It  is,  perhaps, 
safe  to  say  that  these  methods  have  been  set 
forth,  because  the  promoters  thereof  did  not 
see,  or  did  not  attach  any  importance  to,  the 
fact  that  the  black  man  himself  has  always 
been  and  still  is  the  source  and  fountain  of  his 


Work  Out  Your  Own  Salvation. 


215 


past  and  present  dependent  conditions.  Hence, 
they  did  not  deem  it  wise  or  necessary  to  sug- 
gest any  improvement  of  the  Negro  himself, 
and  then,  afterwards,  turn  their  attention  to 
the  changing  of  those  secondary  circumstances 
which  might  have  helped  on  but  could  not  have 
caused  the  Negro's  condition.  Proceeding, 
therefore,  with  the  belief  that  the  colored  man 
was  without  blemish,  that  he  was  treated 
wrong  and  that  everything  around  him  was 
unfavorable  and  adverse  to  his  improvement, 
they  very  naturally  and,  with  such  premises, 
very  logically,  turned  their  attention  alto- 
gether to  what  was  external,  trusting  that,  if 
all  hindering  circumstances  were  removed,  he 
would  then  rise  and  fly  as  a bird  on  her  wings. 
Now,  if  the  Negro  himself  had  in  possession 
those  noble  qualities  I have  heretofore  referred 
to;  then  surely  would  a removal  of  all  external 
opposition  solve  this  great  problem  and  our 
race  would  soon  reach  the  topmost  rounds. 
But  the  fact  of  the  case  shows  that  these  qual- 
ities are  lacking  in  our  people;  and,  there- 
fore, even  if  those  schemes  which  were  •formu- 
lated, had  been  extensively  put  into  action, 
they  would  never  have  effected  a proper  devel- 


216 


Ham  and  Dixie. 


opment  of  oui‘  race  and  made  it  a nation.  Jn 
a word,  then,  those  past  schemes  have  all 
failed,  because  they  did  not  aim  at  the  source 
of  the  disease;  but  were  only  directed  toward 
a treatment  of  the  symptoms  and  the  out- 
ward conditions  of  that  disease.  And  not 
only  did  these  schemes  fail  because  they 
were  based  upon  Avroug  principles,  as 
indicated  above;  but  they  also  failed  be- 
cause they  proceeded  by  improper  methods. 
I mean  to  say  that  the  promoters  of  these 
schemes  stepped  over  the  proper  source  of  help 
for  the  Negro  and  applied  to  other  sources  at 
a greater  distance  which  were  less  able  to 
render  the  Negro  the  practical  help  he  so  much 
needed. 

Thus,  wrong  in  principle  and  faulty  in  prac- 
tice, it  is  no  wonder  that  those  plans  have  all 
failed  to  accomplish  that  object  for  which  they 
have  been  intended.  In  contradistinction, 
therefore,  to  all  former  methods,  I declare  unto 
you  that  the  source  and  cause  of  the  Negro's 
present  state,  are  found  in  his  oAvn  habits, 
qualities  and  disposition,  and,  with  God’s  help, 
1 intend  to  set  forth  the  plan  of  his  material 
redemption,  erected  upon  this  proposition  as  a 


Work  Out  Your  Own  Salvation. 


217 


foundation.  Furthermore,  I declare  unto  you 
that,  whereas  the  promoters  of  those  schemes 
have  applied  to  the  wrong  source  for  help  to 
better  the  Negro’s  condition;  be  it  known  that 
1 shall  turn  my  attention  to  a source  which  is 
near  at  hand  and  from  which  L trust  that  my 
race  shall  receive  such  assistance  as  can  never 
be  obtained  from  any  other  source.  With  that 
foundation  upon  which  I shall  build  and  with 
this  method  by  which  I shall  build  and  with 
the  co-operation  of  my  readers  and  friends  and 
with  the  help  of  God,  I trust  we  shall  at  last 
arrive  at  a satisfactory  conclusion  of  this 
whole  matter. 

In  this  present  chapter,  I shall  lay  out  my 
plan  upon  that  foundation  which  I have  sug- 
gested above,  which  plan  shall  consist  in  di- 
recting the  Negro  to  cure  his  own  defects  and 
to  work  out  his  own  temporal  salvation.  And 
I shall  reserve  for  some  succeeding  chapter  the 
discussion  of  that  practical  help  which  has 
heretofore  been  ignored  and  without  which  our 
best  endeavors  must  fail.  Fellow-countrymen, 
I am  no  physician,  but  comon-sense  tells  me 
that  the  proper  way  to  cure  a disease  is,  first, 
to  begin  at  the  origin  of  that  disease  and  cor- 


218 


Ham  and  Dixie. 


reot  the  trouble  there;  and  then  proceed  to  aid 
Nature  in  patching  up  other  tissues  which  are 
indirectly  affected.  More  particularly,  if  A’s 
toothache  is  caused  by  an  improper  condition 
of  the  stomach,  I would  not  pull  the  tooth;  but 
I would  first  strive  to  get  the  stomach  in  a 
healthy  condition  and  then,  afterwards,  to 
allay  any  resulting  irritation  remaining  about 
the  margin  of  the  tooth.  For,  if  I pull  the 
tooth  and  let  the  stomach  alone,  the  bad  con- 
dition of  that  organ  will  cause  another  tooth 
to  ache,  and  so  I might  be  compelled  to  pull 
one  tooth  after  another  until  A is  completely 
toothless;  and  yet  A’s  general  health  will  be 
as  bad  as  ever,  because  the  source  of  the 
trouble  has  not  yet  been  removed.  Now,  it 
may  seem  that  the  white  man  is  treating  the 
Negroes  very  badly  in  this  country  by  keeping 
them  out  of  profitable  employment  and  club- 
bing and  lynching  one  or  two  of  them  every 
now  and  then ; it  may  seem  that  the  Negro  will 
never  make  a mark  as  a nation  ou  the  Ameri- 
can soil,  because  of  these  discriminations 
against  him,  and  it  may  seem  then  that  the 
only  thing  the  Negro  can  do,  to  make  his  con- 
dition better,  is  to  migrate  to  some  other  coun- 


Work  Out  Your  Own  Salvation. 


219 


try,  get  up  into  the  air  or  sink  down  into  the 
earth.  But  these  seemings  or  appearances  are 
only  the  aching  of  the  tooth;  the  cause  of  all  of 
which  is  located,  not  in  the  Negro’s  stomach, 
but  in  the  Negro’s  mind,  heart,  soul  and  entire 
being.  Therefore,  black  men,  cure  your  tooth- 
ache by  pulling  up  the  roots  of  your  disease! 

The  first  thing  you  must  pull  up,  is  the  root 
of  Disunion.  You  want  to  be  united  in  every 
good  cause  from  the  Great  Lakes  to  the  Gulf 
and  from  the  Rio  Grande  to  the  St.  Johns. 
There  must  be  no  traitor  in  your  band,  but 
every  man  and  woman  and  every  child  that  is 
old  enough  to  twaddle  and  lisp,  must  under- 
stand the  great  purpose  of  the  race  and  be 
willing  to  die  in  the  accomplishment  of  that 
purpose.  Our  leaders  must  be  sound  men  and 
the  masses  must  follow  their  commands  like 
soldiers  on  the  field  of  battle.  There  must  be 
no  “Smart  Alecks”  in  this  business;  no  “Big 
I’s”  and  “Little  U’s.”  There  must  be  no  secret 
hole  in  the  general  pocket  of  the  race  through 
which  any  portion  of  the  public  welfare  shall 
flow  into  the  selfish  “grabbers”  of  those  in 
whom  any  trust  is  placed.  No  private  interest 
must  conflict  with  or  be  greater  than  that  of 


220 


Ham  and  Dixie. 


the  race’s  chiefest  glory  and  highest  power. 
That  recreant  wretch  who  dares  to  undermine 
or  to  oppose  or  withdraws  from  or  fails  to  com- 
ply with,  those  rules  which  have  been  decided 
upon  to  govern  your  forces  and  to  direct  your 
energies,  must  be  hurled  from  your  midst, 
branded  with  the  curse  of  Cain  on  his  brow. 
Your  plans  must  work  with  the  precision  and 
uniformity  of  a clock.  Every  spring  and  every 
wheel  must  throb  and  turn  for  the  com- 
mon end  and  for  the  common  good.  You 
must  marshal  your  Beats,  your  Precincts, 
your  Counties,  your  Districts  and  your  States; 
put  them  in  harness  in  perfect  order; 
draw  the  reins;  crack  the  whip,  and 
shout  for  them  to  move  on.  You  must  put 
your  thoughts  together,  your  words  together, 
your  means  together  and  your  actions  to- 
gether, and  march  onward  as  one  man.  The 
entire  race  must  be  one  army,  ten  millions 
strong,  with  its  brave  commander,  its  sub- 
divisions, its  regiments,  its  companies,  its  out- 
posts, its  heralds,  its  scouts,  its  provisions,  its 
tents,  its  armory  and  its  banner.  It  must  not 
be  an  army  of  destruction  and  robbery  and 
rapine  and  bloodshed;  but  it  must  be  one  solid 


Work  Out  Your  Own  Salvation. 


221 


phalanx  of  peace  and  progress,  bearing  aloft 
tlie  royal  standard  of  Union  and  Liberty,  and 
marching  proudly  onward  to  the  goal  of  an 
honorable  Nationality.  The  words,  “with  mal- 
ice toward  none  and  with  charity  for  all,”  must 
be  perched  high  up  on  your  manly  brows,  and 
you  must  go  forth  conquering  and  to  conquer 
the  errors  and  the  wrongs  and  the  prejudices 
of  the  world.  Such,  my  comrades,  must  be 
your  resolve.  Now,  come  with  me  to  a more 
practical  application  of  this  great  spirit  of 
Union. 

First,  let  me  suggest  that  you  organize  a 
Grand  Union  League,  spreading  over  every 
square  inch  of  territory  within  the  borders  of 
the  eleven  Southern  States,  or,  if  preferable, 
of  every  State  in  the  LTnion.  Let  this  League 
be  composed  of  subdivisions  in  every  county 
and  precinct  of  each  State,  and  let  one  law 
and  one  purpose  run  through  and  govern  the 
entire  organization.  Let  the  primary  object 
of  this  League  be,  to  examine  into,  discuss, 
improve  and  develop  every  worthy  interest  of 
your  race;  and  also  to  examine  into,  discuss, 
discourage  and  remove  every  degrading  cus- 
tom to  which  your  race  has  hitherto  adhered. 


222 


Ham  and  Dixie . 


The  effect  of  this  organization  in  every  hamlet 
and  community,  is  to  bring  the  plans  and  pur- 
poses of  your  leaders  home  to  the  very  doors 
of  each  and  every  individual  among  you,  so 
that  he  may  know  his  part  and  be  aroused 
toward  the  performance  thereof.  Every  mem- 
ber of  your  race  wants  to  be  enthused  with 
this  spirit  of  union  and  progress,  for  God  ex- 
pects every  man  to  do  his  duty;  and  you  must 
demand  that  every  one  do  his  part  in  the  erec- 
tion of  this  Great  Temple  of  Nationality. 

Again,  I advise  you  to  unite  on  the  celebra- 
tion of  some  certain  anniversary,  at  which 
time  you  shall  gather  yourselves  together  in 
local  and  national  Festivals;  exhibit  the  re- 
sults of  your  knowledge  and  your  skill  and 
your  progress;  read  papers  prepared  by  your 
own  hands;  discuss  questions  bearing  on  your 
own  welfare  and  on  that  of  the  country;  offer 
prizes,  scholarships  and  titles  of  honor  to  your 
brightest  youths  and  scholars;  receive,  listen 
to  and  examine  reports  of  the  various  condi- 
tions of  your  people;  criticise  and  disapprove 
of  the  improper  states  and  customs  as  revealed 
by  such  reports,  and  formulate  plans  for  their 
correction  and  for  additional  progress;  and,  in 


Work  Out  Your  Own  Salvation. 


223 


general,  attend  to  any  matter  which  shall  in- 
crease the  common  interest  in,  and  arouse  an 
ambition  for,  greater  and  higher  strides  for 
wisdom  and  power.  And  among  other  appro- 
priate days  which  you  may  select  for  this 
Grand  Fete,  please  allow  me  to  say  that  there 
is  none  more  titting,  perhaps,  than  New  Year’s 
Day,  the  day  on  which  our  immortal  Lincoln 
touched  the  pen  that  severed  the  shackles  of 
bondage  from  our  limbs,  and  enabled  us  to 
leap  for  joy  and  sing  praises  to  God. 

By  these  brief  suggestions  in  reference  to 
the  great  pillar  of  Union  which  you  must  set 
up  in  order  to  become  a great  people,  I hope 
you  may  understand  somewhat  the  nature  of 
my  plans  on  this  head.  I shall  now  proceed  to 
tell  you  what  else  you  must  do  to  work  out 
your  own  salvation. 

Secondly,  you  must  be  a people  of  sound  In- 
tegrity. You  must  learn  to  mean  what  you 
say  and  say  only  what  you  mean.  You  must 
not  make  fair  promises  and  have  no  intention 
of  fulfilling  them.  You  must  not  enter  into 
obligations,  simply  because  you  are  asked  and 
without  any  means  or  inclination  to  perform 
them.  You  must  look  any  man,  white  or 


224 


Ham  and  Dixie. 


black,  in  the  eye  and  tell  him  exactly  what 
you  propose  to  <lo;  and,  after  you  have  ex- 
pressed your  intentions,  let  no  one  dissuade 
you  from  executing  them.  Let  your  naked  word 
be  your  sealed  bond.  You  must  haul  off  your 
young  men  from  around  the  dirty  saloons  and 
gambling  hells  and  houses  of  prostitution;  and 
gather  them  on  the  farms,  in  the  schools,  in 
the  business  houses,  or  in  the  apprentice-shops. 
You  must  teach  them  to  appreciate  and  to 
practice  a high  sense  of  honor  which  will  lift 
them  above  the  low  and  beastly  habits  that  so 
many  of  them  now  enjoy.  You  must  demolish 
your  bawdy-houses,  or  at  least  reduce  them  to 
such  narrow  limits  that  they  will  not  remain 
the  sore-spots  of  your  people  and  swallow  up 
the  souls  and  bodies  of  so  many  brilliant 
young  men  and  women  among  you.  You  must 
throw  safe  guards  around  your  women,  and 
thus  prevent  them  from  yielding  to  the  lustful 
solicitations  of  degraded  men,  and  esptiidally 
white  men  who  may  debauch  your  tender 
maidens  but  are  not  allowed  by  the  law  to 
redeem  them,  nor  would  they  be  so  inclined  if 
the  laws  were  otherwise.  Besides,  your  women 
must  practice  and  esteem  virtue  as  a pearl 


Work  Out  Your  Oim  Salvation. 


225 


more  to  be  desired  than  rubies;  and  they  must 
train  themselves  to  repel  the  repeated  sallies 
made  upon  their  outposts  by  ruthless  hands 
with  intent  to  demolish  their  precious  Temple 
of  Chastity  and  drag’  them  down  to  hell.  You 
must  purge  your  churches  from  whitewashed 
hypocrisy  and  deception,  and  instil  in  them 
the  genuine  piety  of  a practical  religion  which 
will  make  them  better  men  and  women,  and 
cause  them  to  become  more  reliable  and  useful 
citizens.  In  short,  you  must  be  virtuous,  true, 
genuine,  noble  and  reliable,  and,  above,  all, 
trust  God  and  do  your  whole  duty. 

In  the  third  place,  it  is  necessary  that 
you  acquire  Wisdom.  You  must,  therefore, 
crowd  the  Public  Schools,  the  High  Schools, 
the  Colleges  and  the  Universities;  you 
must  understand  the  scientific  and  literary 
professions;  you  must  learn  all  of  the 
useful  trades  and  the  various  kinds  of  skilled 
labor;  you  must,  in  general,  know  and  master 
all  books,  all  nature  and  all  men,  and,  sup- 
posing the  white  race  to  have  suddenly  lost  its 
craft,  you  must  be  able,  alone,  to  manage  and 
control  the  machinery  of  the  civilized  world, 
with  despatch,  with  smoothness  and  with  suc- 


cess. 


226 


Ham  and  Dixie. 


And  not  only  must  you  possess  all  knowl- 
edge; but  you  must  also  learn  to  use  it  to  the 
best  advantage  and  for  the  highest  ends.  You 
must  be  economical,  and  must  direct  every 
resource  into  some  profitable  and  beneficial 
channel.  You  must  acquire  and  control  prop- 
erty of  all  kinds,  such  as  real  estate,  railroads, 
steamers,  street-cars,  mills,  factories,  cattle- 
ranches,  fine-blooded  stock,  machine-shops, 
dairies,  granaries,  stores,  drug  stores,  tanner- 
ies, and,  in  a word,  everything  that  is  needed 
to  supply  the  wants  of  a progressive  people. 
You  must  quit  your  foolishness  and  go  right 
down  to  hard  thinking  and  deep  planning  and 
close  business  calculations.  You  must  aid 
your  white  fellow-citizens  to  build  up  this 
country  and  help  to  make  it  one  of  the  grandest 
sections  of  the  world.  I have  told  you  before 
that  this  is  properly  the  white  man’s  country; 
but  you  must  make  it  partly  your  own,  not  by 
talking  about  it  or  by  resting  your  claims  upon 
the  constitution  or  upon  your  tool-like  labor  of 
the  days  of  slavery,  but  by  actually  aiding  to 
build  it  up  and  improve  it  as  freemen  and  as 
citizens. 


Work  Out  Your  Own  Salvation.  227 

You  must  also  study  political  economy  and 
the  science  of  government,  and  become  wise 
and  useful  statesmen  and  publicists.  You 
must  be  able  to  grapple  with  and  solve  all 
public  questions,  in  the  pulpit,  on  the  plat- 
form and  through  the  press  and  the  literature 
of  the  day.  The  white  man  and  your  country 
need  your  services,  and  they  will  demand  them 
if  they  are  only  found  to  be  useful  and  worthy 
of  recognition.  Fear  not;  Wisdom  is  always 
sought  for  and  she  will  never  want  bread.  The 
time  will  soon  come  when  Black  Wisdom  will 
be  in  as  great  a demand  as  White  Wisdom. 
For,  the  brain  and  pocket  of  the  world  are  get- 
ting too  wise  and  too  broad  and  too  deep  to 
cavil  at  the  mere  accidents  of  color  and  pre- 
vious condition.  And,  now,  I shall  suggest 
some  few  means  by  which  you  may  gain  wis- 
dom, in  addition  to  your  present  opportunities; 
and,  also,  how  you  may  increase  your  wealth 
by  the  exercise  of  your  wisdom. 

First,  I shall  be  glad  to  see  established  in 
the  metropolis  of  each  county  of  the  South,  a 
large  hall  which  shall  be  set  apart  for  a Read- 
ing-room, Library  and  general  Literary,  Scien- 
tific and  Art  Departments,  where  our  youths 


228 


Ham  and  Dixie. 


of  both  sexes  may  pass  their  leisure  hours  in 
reading  useful  books,  discussing  public  ques- 
tions, cultivating  refined  tastes,  pursuing 
special  courses  and  developing  their  mental 
powers  for  the  benefit  of  themselves  and  to  the 
honor  of  their  race. 

Next,  I want  to  see  reared  up  a gigantic 
Negro  University,  situated  at  some  central 
locality,  salubrious  and  befitting.  I want  it 
built  of  the  most  durable  material,  with  halls 
and  rooms  and  departments,  of  exquisite 
workmanship  and  stupendous  grandeur.  Its 
ground  must  occupy  a thousand  acres  and  the 
turrets  of  its  vast  buildings  must  shoot  up  high 
toward  Heaven.  Every  species  of  knowledge 
and  practice  known  to  the  civilized  world, 
must  be  taught  within  its  walls.  A young 
man  or  woman  graduating  from  its  courses 
must  be  able  to  earn  an  honorable  livelihood 
by  at  least  a half-dozen  different  methods; 
and  more  than  that,  they  must  go  forth  from 
this  wonderful  institution  with  sound  princi- 
ples of  manhood  and  womanhood  drilled  into 
their  innermost  souls.  These  noble  and  skilled 
graduates  must  be  the  sparkling  streams  flow- 
ing through  the  land,  making  glad  the  waste 


Work  Out  Your  Own  Salvation. 


229 


places  of  our  continent.  Every  county  and 
every  city  must  be  represented  in  this  Univer- 
sity by  its  brightest  and  most  promising 
youths.  This  institution  must  not  be  denom- 
inational or  sectarian  or  sectional,  or,  neces- 
sarily, racial.  All  races,  all  communities  all 
churches,  all  societies,  all  states  and  all  coun- 
tries must  contribute  to  the  support  of  this 
grand  Machinery  of  Improvement.  The  South 
will  help  you,  the  North  will  help  you,  England 
will  help  you,  Europe  will  help  you,  all  Heath- 
endom will  help  you  and  the  Kingdom  of 
Heaven  will  help  you,  and.  thus,  you  cannot 
fail  to  make  it  one  of  the  grandest  and  most 
glorious  means  to  elevate  your  race,  to  im- 
prove mankind  and  to  glorify  God.  Here,  let 
me  suggest  that  you  make  the  Tuskegee 
Normal  School  a nucleus  around  and  over 
which  may  eventually  flourish  such  giant  insti- 
tutition  as  I here  set  forth.  I only  throw  out 
this  hint  for  what  it  is  worth;  your  general 
views  must  prevail. 

Your  wealth  will  also  be  increased  by  your 
practical  wisdom;  for,  then,  your  business  tal- 
ents will  be  trained  and  keen  to  take  advantage 
of  all  your  surrounding  opportunities.  lTou 


230 


Ham  and  Dixie. 


will  marshal  jour  several  means  together  bv 
jour  spirit  of  Union  and  b.j  the  aid  of  jour 
practical  wisdom,  jou  will  have  sufficient  fore- 
sigh!  to  enable  von  to  direct  those  means  to 
the  best  advantage. 

Right  here,  I will  saj  that  Firms,  Corpora- 
tions and  .Joint-Stock  Companies  are  destined, 
in  the  near  future,  to  bring  untold  wealth  to 
the  Negro  Race.  The  Ocala  Commercial  and 
Bazar  Company,  of  Ocala,  Florida,  owned,  con- 
trolled and  managed  exclusivelj  bj  Negroes, 
are  doing  much  to  demonstrate  the  Negro’s 
ability  in  a business  line;  the  Mississippi  Loan 
and  Buildng  Association,  of  Natchez,  Missis- 
sippi, is  another  instance  of  the  same  nature; 
and  the  Transportation  Company,  of  Washing- 
ton. D.  C.,  is  still  another,  and  there  are  yet 
others  scattered  all  over  our  Southland  of 
equal,  if  not  greater,  importance,  and  teaching 
the  same  lesson.  And,  furthermore,  I under 
stand  that  a company  has  been  recently  formed 
in  Jacksonville,  Florida,  whose  purpose  is  to 
print  and  publish  a daily  paper  styled,  “The 
Daily  American.”  This  is,  indeed,  a worthy 
step  and  I wish  it  a glorious  success.  There- 
fore, join  your  forces  together  and  take  hold  of 


Work  Out  Your  Own  Salvation. 


231 


all  enterprises  of  profit  that  are  open  to  your 
thrift  and  sagacity. 

Finally,  forget  not  that  Wisdom  which  com- 
eth  down  from  God  and  which  is  able  to  fit  you 
not  only  for  the  discharge  of  your  temporal 
duties;  but  will  also  prepare  you  for  the  recep- 
tion and  enjoyment  of  those  spiritual  glories 
which  await  you  in  the  Great  Eteruit}’  beyond 
the  grave. 

Fourthly,  you  must  acquire  and  develop  true 
Courage.  Fear  no  creature  except  God  Al- 
mighty. Do  not  imagine  that  rowdyism  and 
bulldozing  and  fighting  among  yourselves  and 
wife-beating  and  a six-shooter  in  your  hip- 
pocket  and  a razor  blade  in  your  stockings  and 
loud  cursing  on  the  street  corners,  are  any 
signs  of  courage  i they  are  rather  signs  of  igno- 
rance, degradation  and  cowardice.  Be  quiet, 
behind,  be  polite  and  be  on  the  side  of  justice; 
but  flinch  from  no  man,  white  or  black,  if  your 
rights  or  your  honor  or  your  virtue  is  at  stake. 
Do  not  satisfy  yourselves  with  mere  physical 
courage,  but  aim  at  that  high  species  of  cour- 
age which  will  enable  you  to  say  and  do  and 
die  for  the  right,  under  any  and  all  circum- 
stances. Train  up  your  children  to  admire  and 


Ham  and  Dixie. 


232 

practice  true  Courage.  Never  intimidate 
them;  never  give  them  cause  for  fear;  teach 
them  that  there  is  no  such  tiling  as  fear.  Train 
them  never  to  fear  a problem  in  algebra,  or  a 
hard  task,  or  a giant  undertaking  of  any  kind. 
Teach  them  to  rise  above  all  opposition,  to  sur- 
mount all  obstacles,  to  subdue  their  passions, 
to  conquer  their  enemies  and  to  develop  wills 
of  iron.  Learn  to  be  devoted  to  your  race, 
patriotic  toward  your  country,  true  to  every 
trust,  faithful  to  your  God  and  fear  not  even 
the  Black  Shades  of  Death.  If  you  do  these 
things,  your  great  nightmare  of  a race-problem 
will  melt  into  the  air  like  Hamlet’s  Ghost  be- 
fore the  coming  Morn  of  Courage  and  Man- 
hood. 

Lastly,  you  must  possess  Ambition.  Do  not 
satisfy  yourselves  with  low  positions  or  with 
small  things;  but  work  hard  and  aim  high.  I 
do  not  mean  by  this  that  you  are  to  expect  high 
places,  and,  at  the  same  time,  do  nothing  which 
will  give  you  a right  to  them;  but  I mean  your 
ideals  should  be  grand  and  lofty,  and  then  you 
must  cease  not,  neither  grow  weary,  until  you 
reach  your  ideals  or  at  least  have  gone  as  near 
to  them  as  is  possible  for  human  power.  Am- 


Work  Out  Your  Own  Salvation. 


233 


bition  will  cause  you  to  build  beautiful  homes 
instead  of  log-huts;  ambition  will  cause  you  to 
drive  a carriage  instead  of  jolting  along  in  an 
ox-wagon;  ambition  will  cause  you  to  excel  in 
scholarship,  excel  in  the  arts,  excel  in  skilled 
labor,  excel  in  everything.  No  man  with  a 
high  and  noble  ambition  will  long  plod  down 
the  valleys  and  galleys  of  this  life;  he  will 
never  rest  until  he  inhale  the  exhilerating 
puffs  of  the  mountain  air.  You  cannot  rise 
above  your  ambition  any  more  than  water  can 
rise  above  its  level.  Therefore,  be  always  sure 
that  your  ambition  is  high  enough,  and  then  it 
is  oftener  that  you  will  reach  it  than  it  is  that 
you  will  go  half  so  high  without  any  ambition 
at  all.  Now,  it  seems  that  you  are  satisfied 
with  the  cook-pot,  the  wash-tub,  the  shaving- 
mug,  the  white  apron,  the  soda-water  stand 
and  the  ice-cream  parlor;  and  you  will  never 
rise  a step  higher  if  Ambition  lends  you  no 
spur  to  ride  onward  or  no  wing  to  soar  upward. 

You  must  not  disdain  manual  labor;  and  I 
hereby  teach  no  such  foolish  doctrine.  For 
there  is  nothing  more  honorable  than  the 
horny-hand  and  the  sunburnt  cheek,  if  the  one 
is  hardened  and  the  other  is  bronzed  by  the 


234 


Ham  and  Dixie. 


wear  and  tear  of  honest  toil.  I mean,  how- 
ever, that  you,  as  a race,  must  not  content 
yourselves  with  giving-  to  the  world  nought 
save  your  muscle  and  your  obedience;  you 
must  contribute  as  well  your  brain  and  also 
learn  to  command,  to  direct  and  to  control.  Do 
not  cherish  any  vain  hope  that  you  will  ever 
become  a nation  by  developing  only  your  lower 
natures;  you  must  ascertain  for  yourselves  and 
demonstrate  to  others,  what  are  your  higher 
natures,  and  also  their  powers  and  capacities. 
The  ambition  of  the  Red  Man  is  to  shoot  a per- 
fect shaft,  to  brandish  his  glittering  steel  and 
to  wave,  in  savage  delight,  a thousand  drip- 
ping scalps;  and  thus  will  he  ever  be  until  his 
god  of  ambition  is  perched  upon  higher  and 
nobler  summits.  Your  ambition,  in  the  dark 
days  of  bondage,  extended,  perhaps,  no  higher 
than  a desire  to  be  first  in  filling  your  cotton- 
sacks,  or  to  excel  a brother  with  the  hoe  or  the 
axe,  or  to  win  the  best  graces  of  your  tyran- 
nical masters;  later  on,  .your  ambition  was  to 
own  a few  acres  and  a cottage  thereon  which 
you  might  call  your  home  and  within  which 
you  might  feel  like  men;  now,  let  your  swift- 
winged Ambition  scale  the  snow-white  caps  of 


Work  Out  Your  Own  Salvation 


235 


the  mountains  and  let  it  not  be  overshadowed 
by  tlie  towering  glory  of  any  nation  beneath 
God's  shining  sun. 

Thus,  Fellow-Citizens,  if  you  acquire,  assim- 
ilate and  practice  those  live  principles  which 
I have  urged,  you  will  certainly  gain  Wealth, 
Power  and  Influence;  and  then  will  the  great 
question  concerning  your  status  and  position 
in  the  world  be  settled  once  for  all,  and  you 
will  take  your  place  of  equal  rank  among  the 
galaxy  of  Nations.  How  are  you  to  acquire 
these  principles?  You  yourselves  must  make 
the  acquisition.  This  is  exclusively  your  own 
special  work.  Others  may  adA’ise,  aid  and 
encourage  you;  but  I am  certain  that  this  is 
your  own  individual  task.  No  man  or  race  can 
unite  you;  no  one  can  give  you  integrity;  no 
one  can  All  you  with  wisdom;  no  earthly  being- 
can  make  you  brave  and  none  can  infuse  am- 
bitious blood  within  your  veins.  There  is  no 
use  for  you  to  criticise  and  abuse  the  white 
man  of  the  South;  there  is  no  use  for  you  to 
gaze  upon  the  North  Star;  there  is  no  use  for 
you  to  chant  dirges  to  Albion’s  chalky  cliffs; 
there  is  no  use  for  you  to  roll  your  eye-balls 
toward  the  blue  of  Heaven; — nothing,  nothing 


236 


Ham  and  Dixie. 


will  save  you  except  your  own  efforts  and  the 
help  of  God.  You,  my  brothers,  must  do 
something  and  stop  talking  trash.  You  might 
plan  and  talk  and  write  about  your  condition 
until  the  firmament  shall  roll  together  as  a 
scroll;  but,  except  you  put  your  plans  into  exe- 
cution and  your  words  into  substantial  reali- 
ties, you  will  never  achieve  anything  greater 
than  disgust,  disrespect  and  the  lack  of  recog- 
nition from  those  who  set  the  sail  and  turn  the 
helm  of  the  world.  You  must  work  out  your 
destiny  just  as  if  you  were  alone  on  the  Amer- 
ican Continent;  you  must  use  the  same  powers, 
make  the  same  efforts  and  be  spurred  by  the 
same  ambition.  If  you  throw  up  your  hands 
in  despair  and  say,  “It  is  impossible!”  the  “die 
will  be  cast”  and  your  doom  will  be  sealed,  and 
the  dashing  billows  of  the  Ocean  of  Life  will 
roll  on  bravely  over  your  heads. 

Are  you  equal  to  the  situation?  Will  you 
suffer  yourselves  to  be  drifted  like  sea-weeds 
on  the  moving  waters;  or  will  you,  like  human 
beings  with  brains  and  hearts  and  blood,  burst 
through  the  thin  film  of  adverse  circumstances 
and  plunge  into  the  wholesome  atmosphere  of 
the  Great  Beyond?  Surely,  you  will  be  men. 


Work  Out  I ’ our  Own  Salvation. 


231 


Tf  so,  bury  the  past  with  its  doubts  and  fears 
and  mistakes,  and  turn  about  and  face  your- 
selves toward  a new  era,  a new  dispensation 
and  a Xew  South.  Solve  your  own  problem  by 
curing  your  own  defects,  is  the  only  true  rem- 
edy adapted  to  your  case.  This  remedy  can 
never  fail;  because  it  is  founded  upon  princi- 
ples which  are  as  firm  as  the  rock-ribbed 
mountains  and  as  everlasting  as  the  ceaseless 
Ages  of  Eternity.  In  the  succeeding  chapters, 
I will  show  you  the  proper  source  to  which  you 
must  apply  for  co-operation;  the  attitude  in 
which  you  must  present  yourselves,  and  some 
practical  hints  which  will  serve  somewhat  as 
the  machinery  which  is  to  help  you  evolve  the 
foregoing  principles  and  thus  work  out  your 
own  Temporal  Salvation. 


238 


Hum  and  Dixie, 


CHAPTER  X. 

THE  SWORD  OF  JUSTICE. 

Reader ! A scene  is  thrown  open  before 
mine  eves.  I see  a tall,  well  dressed  white 
man.  He  wears  a long  moustache,  tine  gold 
chain  and  polished  boots.  He  bears  his  head 
proudly,  and  his  general  demeanor  betokens  a 
high  sense  of  honor,  haughty  sensitiveness  and 
manly  courage.  He  is  seated  on  a plush  arm- 
chair, and  he  is  calmly  puffing  a sweet-scented 
Havana  between  his  lips.  His  brow  is  slightly 
contracted  as  if  some  relic  of  the  past  rises  up 
before  his  mind  and  gives  occasion  for  a deep 
reflection,  mingled  somewhat  with  keen  re- 
morse. The  room  in  which  he  is  thus  seated, 
has  all  the  accoutrements  and  furnishings  of 
ease  and  comfort,  without  regard  to  expense; 
and,  from  all  of  the  indications  of  face,  form 
and  style  of  the  man  and  his  apartments,  we, 
instinctively,  feel  that  the  individual  before 
us  is  none  other  than  a high-bred  Southern 


The  Sword  of  Justice. 


239 


gentleman  of  the  present  generation.  There 
is  a low  knock  at  the  door;  but  so  deeply  is  he 
wrapped  in  somber  thought  that  he  fails  to 
catch  the  least  sound,  not  even  the  monotonous 
tiek-tock  of  the  venerable  heirloom  above  his 
head.  Again,  the  same  faint  knock  is  heard  at 
the  door,  and  still  there  is  no  response  from 
within.  For  the  third  time,  that  knock  is  re- 
peated; now  louder  and  with  greater  force  than 
before.  At  this  sound,  our  friend  suddenly 
starts,  as  if  aroused  out  of  a dream.  He 
quickly  steps  to  the  door,  and,  in  doing  so, 
displays  a graceful  and  manly  form,  which  at 
once  stamps  him  as  a man  of  great  physical 
strength  and  activity  as  well  as  one  of  deter- 
mination and  courage.  He  carelessly  throws 
open  the  door  and  invites  the  intruder  in,  while 
he  himself  resumes  his  former  position  in  the 
reclining  comforter. 

The  new-comer  is  a full  black  Negro.  He 
advances  half  way  across  the  room  and  there 
he  stops  and  stands,  firm  and  erect.  He 
is  tall  and  nobly  built;  his  broad  chest 
heaves  as  if  moved  with  feelings  strong 
and  deep;  his  eyes  are  round,  full  and 
expressive  of  unusual  intelligence;  his 


240 


Ham  and  Dixie. 


hair  is  neatly  brushed;  his  face  is  smoothly 
shaven,  but  fittingly  adorned  with  thick- 
growing side-whiskers.  He  is  nicely  attired 
in  suit  of  blackwand,  in  his  left  hand,  he  holds 
a dark-colored  “Stetson,’’  while  his  right  is 
placed  on  the  silver  head  of  a large  orange 
cane  upon  which  he  gracefully  leans.  For 
quite  awhile,  the  two  men,  in  their  several 
positions,  eye  each  other  without  a word  to 
break  the  silence.  It  is  plain  that  they  have 
met  before;  they  know  each  other;  they  have 
transacted  business  together;  they  have  had 
their  differences;  they  have  quarreled,  and  it 
is  now  all  of  these  things  that  come  rushing  to 
their  minds  which  prevent  them  from  uttering 
one,  solitary  word.  For,  it  is  ever  thus,  that, 
when  the  mind  is  too  full  of  grave  thoughts, 
the  organs  of  speech  are  slow  and  clumsy  in 
action.  Lovers  court  deepest  when  their 
tongues  are  locked  and  they  look  into  each 
other’s  eyes  and  feel  the  th robbings  of  each 
other’s  hearts.  The  hero,  struggling  to  save 
life  from  the  mad  waves,  is  silent  as  the  stars 
that  twinkle  at  night;  and  the  blushing  maiden, 
whose  bosom  is  surging  with  a hidden  battle 
between  passion  and  honor,  is  silent  as  the 


The  Sivord  of  Justice. 


241 


tomb  until  the  battle  is  ended  and  the  victory 
won.  At  length,  the  stillness  is  broken.  After 
a low  bow  and  most  courteous  words  of  intro- 
duction which  would  do  honor  to  Lord  Chester- 
field himself,  the  Negro  straightens  himself  up 
and  delivers  the  following  address  to  his  silent 
but  attentive  host: 

"Most  noble  sir,  to  thee  I herewith  present 
myself;  both  such  as  I am  and  such  as  I hope 
to  be.  No  one  better  than  thyself  knows  my 
past  history,  and  no  one  better  than  thou  know- 
est  what  I am  to-day.  Once  a degraded  slave 
at  thy  feet,  thou  alone  knowest  to  what  low 
depths  I can  descend,  and  what  terrible  suffer- 
ings I am  able  to  endure;  and,  yet.  how  faithful 
I have  been  to  thy  beck  and  call.  Having  been 
made  a free  man  by  means  of  the  cannon’s 
roar,  the  saber's  flash  and  the  flow  of  brothers’ 
blood.  I have  still  remained  thy  man-servant, 
cultivating  thy  broad  acres,  building  thy  wind- 
ing roads,  serving  around  thy  tables  and  thy 
firesides,  and  used  by  thee  in  every  time  of 
need.  Having,  from  infancy,  been  accus- 
tomed to  thy  whips  and  thy  scorns  and  thy 
ruthless  hand  of  oppression,  and  my  heart  hav- 
ing naturally  been  opened  toward  thy  colder- 


242 


Ham  and  Dixie. 


natured  brother  of  the  North,  by  whose  blood 
ray  freedom  was  sealed  forever,  I cherished 
and  obeyed  and  loved  the  man  of  the  North, 
while  I feared  and  mistrusted  and  despised 
thee.  Thou,  having  first  beheld  me  as  an  ig- 
norant heathen  from  the  Daiit  Continent  of 
Ethiopia,  and  having  since  placed  thy  foot 
upon  my  neck  and  taken  from  me  every  right 
that  a righteous  God  hath  given  us  both,  hast 
always  trained  thyself  to  ignore,  despise  and 
abuse  me  and  still  dost  continue  so  to  do.  This 
day,  I do  confess  that  my  past  condition  was 
chiefly  due  to  my  own  unworthiness;  for  I 
verily  believe  that,  if  I had  shown  courage  and 
a keen  sense  of  honor,  and  a high-minded  and 
manly  spirit,  thou  wouldst  not,  at  first,  have 
put  my  neck  under  the  yoke  of  bondage,  nor 
wouldst  thou  have  since  debarred  me  from 
places  of  honor  and  treated  me  as  thou  hast 
done. 

“Most  Honored  Sir,  I know  that  my  folly  and 
weakness  and  cowardice  of  the  past  were  most 
disgusting  in  thy  sight,  and  that  it  was  chiefly 
because  of  those  qualities,  and  not  because  of 
that  color  which  God  hath  given  me,  that 
caused  thee  to  ignore  me  as  thou  wast  wont  to 


The  Sword  of  Justice. 


243 


do.  For,  I realize  how  degrading  and  unmanly 
must  such  qualities  as  I possessed,  be  in  the 
estimate  of  one  who  is  truly  brave  and  high- 
spirited.  But,  while  thou  hast  had  occasion  to 
disregard  my  abilities,  to  ignore  my  merit  and 
to  use  my  triflingness  for  thine  own  glory;  yet  1 
beg  thee  to  remember  that,  man,  though  made 
in  God’s  image,  may,  by  certain  petty  errors  of 
his  and  by  certain  untoward  circumstances,  be 
dragged  down  to  the  very  gates  of  Hell  and 
his  manhood  be  changed  into  straw  and  trash. 
Remember,  further,  that  thy  hand  of  oppres- 
sion was  far  too  severe  for  the  unworthiness  of 
this,  thine  humble  servant ; — thou  didst  cause 
my  eyes  to  rain  showers  of  tears,  my  heart  to 
sink  back  within  me  in  dreadful  despair  and 
my  blood  to  burst  through  my  skin  like  water 
through  the  clouds.  And  yet,  through  all  this, 
what  harm  have  I ever  done  thee?  Have  I 
ever  set  fire  to  thy  dwellings?  Have  I ever 
cleft  the  skulls  of  thy  crowing  babes?  Have 
I ever  slain  thee  unawares  in  the  pitch  of  night, 
or  from  behind  the  wayside  rock  or  the  dark- 
ened thicket?  Have  I ever  poisoned  thy  spark- 
ling drink  or  in  thy  choicest  viands  mixed 
Hebenon’s  fluid  of  death?  Think,  O,  think, 


244 


Hum  and  Dixie. 


most  noble  man,  what  fitting-  chance  I have 
had,  in  role  of  slave,  to  put  the  cold  dagger  to 
thy  white  throat  or  set  thy  gilded  mansions 
with  furious  flame!  What  creature  else  be- 
side my  present  self  would  bear,  and  bear,  and 
bear,  and  still  do  bear,  the  pangs  of  thy  poi- 
soned darts?  Think!  Am  I not  a man?  Is 
not  the  breath  of  God  within  my  ebony  frame? 
Shall  I not  live  with  thee  throughout  the  ages 
of  eternity,  and  shall  we  not  at  last  be  both 
immortal  spirits,  of  color  none,  and  powers 
equal,  both  as  one?  What  matters  it  what 
color  I,  or  what  color  thou;  since  both  are 
stinking  clay,  and  soon  must  soar  to  worlds 
above  or  sink  to  hell  below?  Alas!  how  weak 
wast  thou,  how  foolish,  and,  to  me,  how  cruel! 
Dost  thou  not  feel  the  dint  of  pity?  Hast 
thou  no  pang  of  sad  remorse?  Man!  who 
keeps  thy  conscience?  Is  thy  conscience  clear? 
Dost  thou  know  Christ?  What  doth  He  think 
of  thee?  Stop,  Adam’s  son,  recall  thyself 
while  life  holds  out  to  burn,  and  while  thou 
yet  hast  chance  to  change  thyself  and  make 
thy  future  grand!  Come,  white  man,  come! 
Thou,  most  fortunate  Limb  of  Adam!  We 


The  Sword  of  Justice. 


245 


both  have  done  our  wrong's.  I well  have  paid 
for  mine;  now,  come  and  pay  thy  dues. 

“Last  night,  whilst  slumber  deep  possessed 
my  soul,  a dream — a horrid  dream  did  through 
my  spirit  fly.  My  crooked  hair  did  stand  as 
straight  as  thine,  and  cold,  death  like  sweat 
did  fall  from  off  my  skin  as  rain  drops  from  a 
roof.  Methought  thine  own  fair  self  and  I 
stood  near  the  bar  of  God;  but  not  as  we  now 
seem.  We  both  were  black  as  the  lowest  pits 
of  hell  and  felt  as  low  and  mean.  The  book  of 
God  was  ope;  its  pages  bright  as  gold.  But  on 
those  glittering  pages  our  names  could  not  be 
found.  The  book  of  the  damned  was  there,  as 
black  as  our  faces  were  then,  and  in  that  book 
our  names  were  first  in  line.  Then  a High 
Angel  began  to  read  our  deeds  aloud,  begin- 
ning first  with  thine.  Thou  wast  accused  of 
treating  thy  brother  wrong  and  using  ill  the 
good  that  God  hath  giv’n  to  thee.  Thou  wast 
compelled  to  count  in  full  every  stroke  of  lash 
that  e’er  did  fall  upon  my  naked  skin;  every 
drop  of  blood  that  thou  hast  drawn  from  my 
bursting  veins;  every  red-hot  ball  of  lead  thou 
e’er  didst  frizzing  hurl  through  my  soft  flesh; 
every  pang  of  death  thy  rope,  at  dead  of  night, 


246 


Ham  and  Dixie. 


around  my  throat  did  cause;  every  light  from 
Wisdom’s  torch  thou  e’er  didst  shade  from  me; 
every  honor  which  thou  didst  rob  from  me  and 
give  to  one  whose  parts  were  less  than  mine; 
and  every  sin  that’s  done  by  me  and  caused  by 
thine  unrighteous  rule.  The  Angel  then  did 
draw  his  darning  sword,  which  well  could  cut 
both  right  and  left,  and  dourished  it  keen  and 
fast  about  thy  head.  I drew  back  and  held 
my  breath ; for,  man ! I felt  for  thee.  I thought 
thy  time  had  come  and  would  thy  haughty 
self  be  cut  in  twain  and  sent  to  lowest  hell. 
But,  when  that  sword  did  flash  and  graze  thy 
desh;  thou  droppedst  upon  thy  knees  and 
clasped  thy  hands  upon  thy  breast,  and  cried, 
‘O,  God,  be  kind ! I see  my  sins  like  mountains 
’tween  us  roll.  O,  spare  me!  spare  me,  now! 
O,  sheathe  that  awful  sword,  and  I,  to-day,  will 
start  to  right  my  hellish  wrongs.  Right  here, 
on  bended  knee,  with  melting  heart,  I swear  to 
thee  I never  again  will  draw  a line  ’twixt  me 
and  men  that  God  hath  made,  because  their 
face  is  black  or  red,  or  ’cause  their  hair  is 
straight  or  wool.  O,  God,  have  mercy  upon 
my  soul  and  let  no  ill  betide  me  now,  and  I will 
go  down  to  earth  and  mete  out  right  to  all  man- 


The  Sword  of  Justice. 


247 


kind.'  With  this,  the  sword  was  hid  beneath 
the  throne  of  God,  and  thou,  then  trembling 
wretch,  arose  and  seemed  as  thou  dost  now. 
But  from  behind  the  throne  a voice  like  thun- 
der came  and  ’dressed  itself  to  thee:  ‘White 
Man!  That  Sword  of  Justice  which  thou  hast 
just  now  seen,  is  dangling  still  unseen  above 
thy  pate.  If  thou,  with  all  thy  power  on  earth, 
treat  well  thy  brother,  who  is  blacker  than 
thou,  but  fair  as  thou  in  heart  and  soul;  this 
sword  will  harm  thee  not,  and  thy  great  power 
will  cover  all  the  earth.  But,  if,  on  bended 
knee,  thou  gasp  the  lie  and  still  wilt  treat  the 
Negro  wrong;  this  sword  will  fall  upon  thy 
head,  and  cleave  it  half  in  two,  and  thy  throne 
to  dust  shall  crumble  and  thy  wand  to  potter’s 
clay — and  others  will  take  thy  lands  and  gold 
and  name.’ 

“And,  then,  this  Great  Spirit  addressing  me, 
did  say,  ‘Man,  did  not  the  Just  and  Holy  One 
create  thee,  thy  brother’s  equal?  How  is  it. 
then,  that  thou  hast  fallen  so  low  and  weak, 
and  hast  let  him  treat  thee  thus?  What  hast 
thou  done  with  thy  gifts?  Didst  thou  throw 
them  away  or  bury  them  ’neath  the  sand? 
Dost  thou  thus  prank  with  God,  and  mock  His 


248 


Ham  and  Dixie. 


precious  hand?  Art  thou  fool  to  think  thy 
brother  alone  hath  sinned,  and  thou  go  free? 
If  so,  thou  far  art  wrong,  and  soon  shalt  see.’ 
When  this  was  said,  the  Sword  of  Justice  hung 
low  above  my  head  and  flashed  like  light  be- 
tween the  clouds.  My  heart  did  cease  to  beat 
within  my  breast  and  my  hot  blood  did  freeze 
within  my  veins.  I sank  upon  my  quaking- 
knees  and  o'er  my  heart  I clasped  my  hands 
and  thought  my  time  had  come. 

“Again,  the  Angel  spoke  such  words  as 
these:  ‘Man,  once  less  than  man,  for  slave 
and  tool  thou  wast.  Hear  now  thy  doom. 
Thou  hast  thrown  away  thy  noble  self  that 
God  hath  given  to  thee;  thou  hast  buried  thy 
gilded  gifts  beneath  the  earth;  thou  hast 
stained  thv  brow  with  cowardice  and  mad’st 
all  worse  by  casting  blame  'pon  him  who  used 
thee  as  thou  mad’st  thyself.  Now,  indeed,  thy 
chance  is  fair;  improve  it  well  and  make  thy- 
self a man,  from  the  germ  that's  wrought  in 
thee.  Only  show  thyself  a man  with  noble 
parts’ and  then  all  men  will  treat  thee  well. 
But,  mark  thou  this!  If  thou  do  as  I bid  thee, 
a great  glory  awaits  thee  and  thou  shalt  wear 
Palms  of  Victory  and  a Crown  of  Life;  but,  if 


The  Sword  of  Justice. 


249 


thou  return  to  thy  wallow  and  mend  not  thy 
way  nor  use  thy  talents  nor  make  thyself  a 
man,  this  terrible  sword  shall  fall  on  thee  and 
cleave  thy  skull  in  twain  and  thy  whole  race 
shall  be  meat  for  feathered  birds,  and  what 
goods  thou  hast  shall  be  given  to  him  who 
rules  thee  now!  What  sayest  thou?’ 

“Aroused  by  these  burning  words  that  1 
can  ne'er  forget,  1 raised  my  head  and  said 
these  things:  ‘Most  Holy  One,  this  day  I swear 
to  thee  that,  ever  hence  from  now,  I'll  be  a man 
and  live!'  ‘Well  done,’  said  he;  ‘now  stand 
upon  thy  feet  and,  with  thy  brother,  go!'  With 
this  I woke,  and  the  sun  did  shine  upon  my  face 
and  my  heart  was  beating  loud  and  fast,  and  I 
was  glad  I lived. 

“White  man,  1 come  to  thee  to  tell  thee  that 
I'm  now  a man,  the  same  as  thou.  Ere  this, 
I've  made  mistakes  and  spoke  hard  things  of 
thee;  but  since  I found  I sinned  as  well  as 
thou,  I lay  no  blame  'pon  thee.  We  both  are 
on  one  land  and  breathe  the  self-same  air; 
hence,  must  we  be  each  other’s  friend  and  treat 
each  other  fair.  I'll  do  full  duty  to  self,  my 
country  and  my  God,  and  thou  must  do  the 
same.  I know,  as  yet,  I've  nothing  done  to 


250 


Ham  and  Dixie. 

give  me  right  on  common  terms  with 
thee;  but,  as  we  both  have  sinned,  we 
now  must  hide  the  past  and  henceforth 
change  anew.  I pledge  to  thee  that  1 
will  be  a man  and  nearest  friend  of  thine, 
and  Thou  must  pledge  to  me  that  thou  wilt 
treat  me  fair  and  hold  no  right  from  me.  For 
common  good,  we  both  must  join  our  hands, 
our  heads,  our  hearts,  our  souls,  our  all.  As  I 
rise  up  in  manhood’s  way,  swing  wide  thy 
gilded  doors  and  bid  me,  ‘Come!’  In  the  spirit- 
world,  we  both  have  seen,  there  is  no  line 
'twixt  men;  then  let  the  thing  be  done  on  earth 
as  ’tis  in  Heaven  above.  Now,  well  it’s  mete, 
within  thy  walls,  that  we  should  know  each 
other  well.  This  mattered  not  while  I was  but 
a thing;  now,  I’m,  in  truth,  a man  and  we  can 
both  strike  hands  and  do  that  which  is  right. 
Our  comrades  watch  us  both;  our  vow  is  down 
in  Heaven;  the  Sword  of  Justice  hangs  o’er  our 
heads  and  Angel’s  hand  is  on  its  hilt.  It  is 
written  in  the  Rook  of  Heaven,  that  I must  be 
a man  and  thou  must  treat  me  so!  What  wilt 
thou  do?” 

These  words  are  spoken  with  a brave  and 
noble  ring  and  th’  impassioned  eloquence 


The  Siv.rd  of  Justice. 


251 


native  to  the  speaker's  race  shines  forth  in 
word  and  mien.  The  sturdy  black  steps  back 
apace,  and,  leaning  gently  upon  his  carved 
cane,  with  embroidered  linen,  wipes  the  per- 
spiration from  his  anxious  brow  and  calmly 
awaits  his  reply.  For  a moment,  all  is  silent 
as  the  grave.  No  one  dares  to  stir  a limb  or 
utter  a word  or  make  a sound.  The  cooling 
zephyr  steals  quietly  through  the  opened  lat- 
tice and  waves  the  white  man's  locks  and  fans 
the  Negro’s  cheeks.  The  very  air  seems  preg- 
nant with  something  strange  to  hap.  All 
Nature  and  Art  seem  standing  about  as  wit- 
nesses of  this  solemn  scene.  The  awful  pres- 
ence of  an  invisible  spirit  spreads  over  the  pic- 
ture its  irresistible  and  Divine  impress.  Both 
men,  deep  down  in  their  hearts,  experience  a 
common  sensation  and  instinctively  feel  that 
they  both  are  men  and  equal.  The  Negro, 
hushed  with  the  heat  of  speech,  and  anxious 
for  the  white  man's  reply,  feels  that  this  is  now 
his  last  resort,  and,  if  this  fails,  friendship’s 
peace  and  brother’s  love  will  sink  to  rise  no 
more.  The  white  man,  impressed  by  those 
burning  words  and  by  the  thought  of  that 
dangling  sword  above,  and  moved  by  that 


252 


Hum  and  Dixie. 


noble  spirit  which  lies  deep  within  his  soul, 
but  is  oft  o’ercast  with  film  of  self  and  greed, 
still  sits  in  silence  and  brooding  o'er  his 
thoughts — but  now  he  moves!  Upon  the  desk 
hard  by,  he  lays  his  smoking  weed.  He  stands 
upon  his  feet  and  takes  a rapid  stride  to  where 
the  Negro  stands.  Here,  erect,  with  mien  of 
courtly  knight  and  bearing  proud  and  brave, 
the  white  man  stands,  with  folded  arms  across 
his  breast,  and  deep  and  burning  eyes. 

He  speaks!  The  words  are  these:  “My  sable 
Limb!  All  hail  to  thee!  God  made  me  as  I 
am.  Begotten  into  the  world  by  haughty  sire, 
taught  ne'er  to  bend  the  knee;  I never  have 
taught  myself  to  brook  an  equal  race.  From 
youth,  I stood  above  my  play  fellows  as  the 
pine  above  the  shrub;  in  manhood,  my  ambi- 
tion rose  so  high  that  1 thought  to  rule  the 
world.  I,  therefore,  dug  deep  into  sciences 
hard  and  dry;  I studied  man  in  all  his  curious 
forms;  I knew  my  power  and  craft  and  used 
them  to  my  end.  T soared  so  high  that  I cared 
for  no  man’s  pride;  nor  did  I regard  his 
thoughts,  nor  did  I fear  his  will.  Him,  who 
dared  t’  oppose  my  rising  might,  I struck  down 
with  my  sword;  him,  who  was  down  by  Na- 


The  Sword  of  Justice. 


253 


ture’s  meager  gifts  or  rough-hewn  chance  and 
lot,  I changed  to  thing  and  tool  and  used  him 
for  myself.  By  hap,  I found  thyself,  not  then 
as  thou  art  now;  but  a jabbering,  ignorant 
thing,  and  low  and  rude  and  black.  At  first, 
methought  that  surely  thou  wast  no  man;  for 
how  could  God  create  my  equal  such  as  thou? 
In  truth,  I did  not  stop  to  think.  Suffice  it 
that  thou  then  couldst  do  me  good.  I took 
thee  to  myself  and  found  thee  pliant  as  the 
vine  and  humble  as  the  ox.  Thou  didst  not 
rear  thyself  up  and  show  me  what  thou  wast; 
but,  judging  from  thy  looks,  I thought  it  well 
for  all  that  I should  use  for  good  what  was  not 
used  at  all.  I used  thee  hard  and  rough,  to 
this  T must  confess — e’en  now  I feel  remorse 
for  what  I did  to  thee — but,  yet, ’twas  need  that 
I used  thee  thus  to  hold  my  grasp  on  thee.  For 
well  I knew  that  if  thou  hadst  learned  my 
sense  and  caught  my  craft,  and  if  that  grain  of 
spirit  beneath  that  timid  mien  of  thine  had 
grown  and  thrived,  I could  not  then  have  held 
thee  down  whit  more  than  that  yon  Mount  of 
Rock  and  crush  it  into  dust.  Thou  spok’st  of 
my  Brother  of  the  North  that  sprang  from  my 
father's  loins,  and  same  as  I.  We  quarreled 


254 


Ham  and  Dixie. 


and  fought  like  devils,  and  all  ’bout  thee;  for 
thou,  indeed,  wast  deepest  cause.  From  smoke 
of  battle  and  din  of  war,  thou  gainedst  thy 
freedom  as  thou  hast  said.  Thou,  poor  igno- 
rant fool,  didst  think  that  my  brother  did  love 
thee  so;  because  he  sang  so  sweet  of  Liberty 
and  her  precious  stores.  But,  mark  you,  now, 
he  ne’er  could  stand  to  feel  thy  touch  or  hold 
thee  his  equal  more  than  I.  Yet,  I blame  thee 
not  for  thy  love  for  him  and  do  not  wish  it 
fade.  This  same  my  brother  did  make  thee 
man-at-law,  when  thou  wast  but  a child — nay, 
worse  than  that,  when  thou  wast  but  a thing! 
He  well  did  know  that  thou  wouldst  ne’er  go 
North  and  thus  be  cast  upon  his  hand,  and,  so, 
he  dumped  upon  my  head  thyself,  and  bade 
me  bear  the  load.  I tell  you,  man,  this  dag- 
gered me.  What!  make  my  slave,  my  lord! 
E’en  while  he  sit  in  Northern  clime  and  then 
dictate  to  me?  Before  God!  I never  would 
have  it  so.  With  cloud  of  defeat  upon  my 
brow,  ground  by  the  cursed  law  of  my  native 
land,  and  still  harassed  by  the  sickly,  white- 
washed hand  of  Northern  charity  for  thee;  I 
wreaked  my  vengeance  full  upon  thy  head  and 
swore  to  God  I never  would  live  to  see  the  day 


The  Sword  of  Justice. 


255 


when  thou  wouldst  rule  o’er  me.  I meant  it, 
then,  and  still  do  mean  it  now.  For,  by  the 
heavens  that  curve  us  o’er  and  by  the  stars 
that  shine,  I tell  thee  now  no  man  shall  rule 
my  race.  But,  more  than  angered  by  For- 
tune’s frowning  face,  I was  well  disgusted  too 
with  thee.  Thou  wast  so  ignorant,  so  timid, 
so  trifling  and  so  low;  and  yet  thou  darest  to 
hold  thyself  ’gainst  me.  And,  worse  than  this; 
thou  joinedst  thy  puny  arm  with  my  brother’s 
stronger  one  and  both  ye  tried  to  crush  me 
down.  Thou  never  yet  didst  claim  me  for  a 
friend ; thou  never  yet  didst  place  thy  trust  in 
me.  Thou  lookedst  straight  toward  the  North 
for  thy  help,  and  e’en  now  hast  been  across  the 
waves  to  sing  thy  tune  and  'bnse  my  name  be- 
fore the  world.  What  hast  thou  yet  received? 
What  c-anst  thou  e’er  expect?  What  man  can 
save  thee,  if  I am  bent  on  thy  destruction? 
Who  dares  to  come  within  my  lines  and  teach 
me  what  to  do  concerning  thee,  or  dares  to 
make  me  bow  to  thee  and  call  thee  lord  and 
king?  Hadst  thou  been  glad  to  put  thy  trust 
in  me  and  gain  a share  of  my  best  grace,  I 
would  have  proved  the  staunchest  friend  of  all, 
and  one  more  strong  to  give  thee  aid,  because 


256 


Ham  and  Dixie. 


T am  near  at  hand  and  know  full  well  thy  need. 
But,  now,  behold  thyself!  Thou  lookest  well 
and  boldest  thyself  erect.  Thou  sayest  that 
thou  art  now  a man;  that  thou  hast  thought 
and  dreamed  and  dreamed  and  thought  until 
thou  feelest  thyself  a man.  Thou  comest  to 
me,  within  my  hall  and  upon  my  land,  and 
sayest  that  thou  hast  seen  thine  error  and  hast 
put  aside  thy  folly  and  now  wishest  to  be 
treated  as  a man.  Politely  hast  thou  rapped 
at  my  door  and  Jiast  behaved  thyself  so  well, 
both  in  my  sight  and  in  my  spacious  rooms.  I 
myself  have  newly  thought  that  thou  dost  own 
some  glittering  parts  which  I do  well  admire, 
and  .1  stood  ready  that  if  the  time  should 
come  when  thou’dst  be  true  and  brave  and 
comest  to  me  in  reason  and  in  right,  I would 
give  ear  to  thee  and  do  that  which  is  best.  But 
speak,  man,  and  tell  me  in  words  more  plain, 
what  is  it  now  thou  seekest?” 

“My  lord,”  the  black  man  said,  “I  know  I’ve 
been  far  down  and  here  can  show  no  proof  of 
any  great  worth  within  me;  but  certain  I am 
that  now  I’m  true  and  brave  and  fair,  and  sure 
will  do  my  part  within  thy  halls.  I admit  that 
all  these  broad  estates  are  thine  by  right  of 


The  Sword  of  Justice. 


257 


thine  own  finding  and  construction.  There- 
fore, forgetting  the  terrible  past,  and  coming 
to  thee  as  some  new  suppliant,  T crave  admis- 
sion into  thine  estates  that  I may  share  in 
time  a right  with  thee  by  labor  and  by  thought. 
I do  not  look  just  now  for  thine  own  choicest 
gifts,  as  I have  not  yet  shown  my  best  and 
choicest  worth.  I ask  thee  not  to  grant  me  the 
reins  of  thy  government  or  let  me  share  in  thy 
best  and  paying  stations.  I only  ask  that  thou 
shalt  ope  to  me  such  doors  to  thine  apartments 
as  my  present  worth  doth  seem  prepared  to 
till;  and  that,  in  future  times,  thou  bid  me  wel- 
come to  such  place  and  power  as  well  befit  my 
future  skill.  I'm  willing  to  toil  and  wait  as 
others  have  done  before  me;  and  all  I ask  of 
thee  is  not  to  place  thick  walls  across  my  path, 
but  give  me  all  the  chance  thou  givest  to  others 
and  what  thyself  enjovest.  I do  not  crave  to 
dine  or  sleep  with  thee  or  sit  with  thee  in 
social  chat  and  mirth.  I do  not  crave  t* 
ride  with  thee,  or  send  my  child  with  thine  to 
school,  or  sit  with  thee  in  pew,  and  praise  our 
common  God.  But,  in  matters  of  business, 
trade  and  state — in  right,  I ask  thee  know  no 
man ; draw  no  lines ; but  give  each  man  his  due. 


258 


Ham  and  Dixie. 


Surely,  tliou,  with  all  thy  power,  art  not  afraid 
of  worm  like  me.  I never  can  and  never  will 
control  thy  lands,  and  wish  it  not  if  I could.  1 
want  the  share  mv  parts  deserve,  and  that 
which  justice  clearly  gives.  I believe  thy  state 
is  broad  enough  for  Jew  and  Greek,  for  White 
and  Black;  and,  while  our  God  ruleth  o’er  us 
all,  and  Freedom's  flag  waves  proud  and  true, 
we  all  may  find  on  common  soil  the  home  of 
the  brave  and  the  land  of  the  free.  ’Tis  these 
I ask  and  nothing  more;  and  these  I hope 
thou'lt  grant.” 

The  white  man,  now,  face  flushed  with  heat 
and  pride,  full-tuned  to  noble  deeds,  breaks 
forth  and  says:  “Well  said,  my  sire;  if  thou’rt, 
in  truth,  a man,  and  deceiv’st  me  not,  and 
humbly  ask’st  this  precious  boon  which  must 
be  sweet  to  thee  and  right  for  all  concerned; 
henceforth,  and  e’er,  I open  wide  to  thee  such 
places  as  I have  and  such  for  which  thy  powers 
are  ripe.  As  thou  expand  thyself  and  grow  in 
wisdom’s  way,  demand  thy  wants  and  I shall 
give  it  thee,  if  in  my  power  and  thou  art  worth 
the  gift.  From  hence,  fear  not;  naught  save 
thyself  will  e’er  retard  thy  steps,  and  thou’lt 
ne’er  live  to  say  that  my  hand  has  hurled  thee 


The  Siuord  of  Justice. 


259 


from  any  height  thou  darest  to  climb,  or  my 
body  will  e’er  shade  thee  from  any  light  thou 
lovest  t’enjoy.  All  I ask  of  thee,  cease  thy 
chattering  complaint  of  me;  place  th^  trust  in 
me;  join  me  to  build  a state  that  is  greater  yet 
than  this,  and  let  us  both  together  live  in 
peace.  Be  true  and  firm  and  brave,  and  cast 
oft’  thy  former  trifling  self  and  be  a man! 
Doubt  me  not;  my  word  is  firm  as  a rock. 
Henceforth,  thou'lt  find  my  arm  as  strong  to 
save  my  friend  as  ’twas  to  strike  for  rights  and 
honor  bright.” 

“And.  henceforth.”  says  the  noble  black, 
“thou'lt  find  that  I can  dare  and  suffer  more 
terrible  things  for  him  who  offers  me  his 
friendly  hand  than  e'er  I could  for  him  who 
once  did  hold  his  feet  upon  my  neck.” 

“Well  said",  my  man,”  the  Southern  brave 
replied ; “now,  come,  and  let  us  seal  our  friend- 
ship’s bond  by  grasp  of  hands — a token  faint 
of  stronger  bonds  which  this  day  join  our 
hearts.” 

The  Negro  advances  respectfully  and,  now, 
the  two  men  meet  in  the  center  of  the  room  and 
earnestly  shake  each  other’s  hands,  while, 
again,  they  renew  their  pledges  to  each  other 


260 


Ham  and  Dixie. 


and  while  the  tears  fall  freely  from  eyes  that 
are  blue  as  well  as  from  eyes  that  are  black 
and  while  God,  their  Heavenly  Father,  looks 
over  His  Great  White  Throne  upon  earth,  His 
footstool,  and  beholds  this  scene  and  allows 
His  richest  blessings  to  fall  down  upon  the 
heads  of  both  men  and  upon  all  their  genera- 
tions which  are  yet  to  come. 

Then,  suddenly,  the  scene  passes  from  my 
eyes,  as  it  were,  a dream,  and  I awake  out  of 
my  mid-day  reverie  and  find  that  I am  in  the 
“Ancient  City”  of  St.  Augustine,  Florida.  I 
hear  the  deep  groan  of  the  sea  and  look  out  and 
watch  the  foaming  breakers  as  they  come  roll 
ing  in  to  the  shore,  and  I am  thinking  that 
these  breakers  are  the  generations  of  men,  and 
as  one  generation  would  dash  itself  out  of  exist- 
ence against  the  hoary  Rocks  of  Time,  another 
and  still  another,  and,  behind  this  last,  another, 
would  advance  and  meet  the  same  fate  of  its 
predecessor  and  be  lost  for  all  Eternity!  This 
is,  indeed,  a strange  life,  and,  after  all,  if  we 
can  succeed  in  treating  our  brother  right,  in 
lifting  up  the  fallen  and  oppressed,  in  making- 
men  better,  and  in  serving  a just  God— it  mat- 
ters not  when  or  where  or  how  we  fall,  for  fall 
we  must! 


Come,  Let  U s Reason  Together. 


261 


CHAPTER  XI. 

COME,  LET  US  REASON  TOGETHER. 

Mv  Brother  in  Black,  this  hook  is  not  all 
theory  and  propositions  and  imaginations;  for 
it  is  not  my  style  to  talk  and  do  nothing  in  fact. 

One  of  the  grandest  difficulties  of  our  race, 
to-day,  is,  that  we  make  good  resolutions  and 
draw  up  excellent  plans  and  talk  in  our  social 
gatherings  and  write  in  our  circulating  me- 
diums: hut  have  never  yet  come  together  like 
men  who  mean  what  they  say  and  proceed  with 
all  our  might  to  do  something  in  reality.  I 
mean  the  race,  as  a united  people,  have  never 
yet  put  anything  into  action,  whether  good, 
had  or  indifferent;  and  pushed  it  to  its  end. 
Are  we  satisfied  with  our  condition?  I have 
said  elsewhere  that  we  are  not;  I may  be 
wrong,  hut  I am  either  wrong  or  right.  If  I 
am  wrong,  then  we  must  be  satisfied,  and  if 
we  are  satisfied,  then  we  are  pretty  fools  to 
complain  so  much  about  our  condition;  if  I am 


Ham  and  Dixie. 


262 

right,  then  we  are  dissatisfied,  and  if  we  are 
dissatisfied,  then  we  are  also  pretty  fools  to 
whine  and  whimper  and  not  come  out  like  men 
and  state  our  case  and  plead  our  cause.  We 
are  fighting  the  air;  and,  thus  far,  we  have 
made  no  case  befofe  the  public.  Nobody 
knows  what  we  want;  for  it  seems  that  some 
of  us  want  a certain  thing;  some  of  us  want 
another  and  others  of  us  want  nothing  at  all. 

Some  of  us  say,  “We  ought  to  go  to  Africa.” 
Others  say,  “To  hell  with  Africa!  Let  us  live 
and  die  in  the  South.”  Some  others  say,  “We 
ought  to  have  a pretty  little  State,  all  to  our- 
selves.” Others  say,  “To  the  devil  with  such 
a plan!  For,  where  there  are  no  white 
folks,  we  would  cut  up  and  shoot  down 
each  other  like  madmen.”  And,  besides 
these  conflicting  classes,  the  great  majority 
say  nothing  and  pay  no  attention  to  public 
questions;  but  plod  right  on  like  the  mule  they 
plow  or  the  ox  they  turn  out  to  grass. 

Now,  to-day,  I sound  a trump  loud  enough 
to  be  heard  all  over  the  South — nay,  all  over 
the  Union,  and  I stop  you,  black  people,  on  the 
high-wavs;  in  the  cotton -fields ; on  the  trains; 
in  the  school  room;  in  the  pulpit;  around  the 


Come,  Let  Us  Reason  Together. 


263 


saloon-corners;  in  the  white  man’s  kitchen; 
and,  in  short,  wherever  you  are — I stop  you, 
call  you  back  and  ask  you,  “What  do  you 
want?” 

Now,  before  you  answer,  every  man,  woman 
and  child  of  you,  must  agree  on  the  same  thing 
and  for  Heaven’s  sake,  mean  what  you  say  and 
die  by  what  you  mean.  The  answer  comes 
at  once  from  about  ten  million  throats,  “We 
want  the  white  man  of  this  country  to  give  us 
the  same  opportunity  to  improve  as  he  himself 
possesses,  and  not  to  debar  us  from  a single  po- 
sition for  which  we  are  truly  competent.” 

Again  I raise  the  trump  and  these  words 
peal  forth:  “Do  you  mean  what  you  say,  or, 
is  it  only  imagination?”  The  answer  comes 
again  from  the  same  source  as  before,  “We 
mean  what  we  say.” 

For  the  third  time,  I blast  out,  “If  you  mean 
what  you  say,  what  are  you  going  to  do  about 
it?”  Once  more  the  answer  comes,  “We  do  not 
know  exactly  what  to  do.” 

For  the  fourth  time,  I raise  the  trump  and 
ask,  “If  a good  plan  is  found,  will  the  last  one 
of  you  stick  to  it  and  die  in  your  tracks  rather 
than  give  it  up?”  “By  the  help  of  God,  we 
will!”  is  the  reply. 


264 


Ham  and  Dixie. 


Then  I put  the  instrument  to  my  mouth 
for  the  last  time,  and  send,  over  thousands  of 
miles,  these  words,  “Look,  here,  people,  if  you 
deceive  me;  I am  done  with  you  forever.  I will 
let  you  alone,  then;  and  let  the  white  man  fix 
you !” 

I now  hang  up  my  trump,  and  sit  down,  with 
my  hands  over  my  eyes,  and  begin  to  think. 
Reader!  This  final  blast  is  rathet*  rough  and 
coarse;  but  there  is  a world  of  meaning  in  iv 

If  the  Negro  is  really  deceptive  and  does  not 
mean  what  he  says,  and  does  not  intend  to  ex- 
ecute his  most  faithful  resolves,  and  if  he 
promise  his  leaders  that  he  will  fall  in  line 
when  the  last  great  struggle  is  being  made  for 
him  and  he  fails  to  do  so;  then,  indeed, is  it  fit- 
ting that  those  who  are  interested  in  his  cause 
shall  throw  up  their  hands  and  leave  forever 
such  a weak  aipl  trilling  race  to  the  sole  man- 
agement and  control  of  the  white  man  who 
knows  so  well  how  to  use  a pliant  tool. 

From  those  imaginary  answers,  my  friends, 
I take  it  that  you  are  willing  to  make  one  grand, 
united  and  final  stand  for  those  principles 
which  I have  set  forth  as  pillars  for  the  super- 
structure of  a great  nation,  and  also  to  observe 


Come,  Let  Us  Reason  Together. 


265 


the  pratical  hints  I am  now  about  to  disclose 
to  you  and  which  I have  already  intimated 
somewhere  else  in  these  pages.  I have  said 
enough,  and  I hope  you  understand  me. 

Now.  I will  tell  you  exactly  what  we  must 
do.  I want  a Grand  United  Negro  Assembly, 
held  at  some  suitable  place  in  some  one  of  the 
Southern  States  of  America.  I want  this  As- 
sembly composed  of,  at  least,  one  Negro  from 
each  county  in  every  one  of  the  States;  espec- 
ially, of  the  eleven  Southern  States.  I want 
each  Negro  representative  to  be  the  soundest, 
the  bravest  and  the  wisest  Negro  in  each  coun 
ty  ; and,  moreover,  I want  these  representatives 
unanimously  elected  by  the  Negroes  of  each 
county.  I want  every  Negro  man,  woman  and 
child  to  understand  this  whole  movement — its 
plans  and  purposes,  and  to  pledge  themselves 
that  they  will  submit  to  and  agree  with  any 
and  every  thing  decided  upon  in  this  Assem- 
bly, and  that  they  will  be  willing  to  lay  down 
their  natural  lives  in  the  support,  maintenance 
and  execution  of  those  plans  which  this  As- 
sembly may  see  fit  to  adopt.  This  Assembly, 
then,  must  express  the  sentiment  of  the  entire 
Negro  race  of  the  United  States  of  America; 


266 


Ham  and  Dixie. 


and  what  is  decided  in  this  Organization,  shall 
he  endorsed  and  adopted  by  every  Negro  that 
is  old  enough  to  stand  alone.  In  this  Assembly, 
I want  Union,  Harmony,  Courage,  Humanity 
and  Faith  in  A lmighty  God.  Here,  I want  the 
Negroes  of  America,  in  this  Body,  to  make 
their  first  and  last  united,  public  effort,  and 
to  state  once  and  forever  to  their  white 
fellow-citizens,  their  conditions,  their  wants, 
their  plans,  their  requests  and  their  rights. 
Negroes,  at  this  Grand  Assembly,  I want  you 
to  draw  up  a Memorial  couched  in  strong 
and  manly  and  beautiful  language  and  signed 
by  every  member  of  your  Assembly  who  will 
go  up  clothed  with  the  authority  of,  and 
backed  up  by,  the  sanction  and  strength  of  his 
entire  county.  In  that  Memorial,  I want  you 
to  present  yourselves  in  a noble  and  dignified 
and  yet  respectful  manner.  I want  you  to  real- 
ize the  truths  as  set  forth  in  this  book  which 
say,  in  substance,  that  your  own  defect  has 
been  and  still  is  the  chief  cause  of  your  past 
and  present  failures,  and  that  you  must  make 
up  your  minds  to  work  out  your  own  salvation. 
I do  not  want  you  to  go  to  that  Assembly  with 
the  intention  to  quarrel  with  or  abuse  your 


Come,  Let  Us  Reason  Together , 


267 


Southern  White  Fellow-citizens,  and  to  de- 
mand in  a peremptory  manner  whatever  right 
there  is  to  which  you  may  imagine  yourselves 
entitled.  I want  you  to  go  there  forgetting 
the  conditions  of  the  past  and  place  yourselves 
upon  a brand  new  basis,  holding  yourselves  as 
a new  people  fresh  upon  the  American  soil  and 
knocking  at  the  door  of  the  South  for  a friendly 
and  respectable  admission.  I want  it  under- 
stood by  the  world  that  your  ideas  and  plans 
and  requests,  as  embodied  in  that  Memorial, 
will  represent  the  sentiment  of  the  root  and 
the  branch  of  the  whole  Negro  race  of  America. 

I want  you  to  address  this  Memorial,  not  to 
the  Northern  white  man,  not  to  the  Congress 
of  the  United  States  of  America,  not  to  the 
British  Empire  and  the  Mighty  Monarchies  of 
Europe;  but  I want  you  to  address  it  to  your 
fellow-citizens  of  the  Sunny  States  of  Dixie. 
This  may  be  done  by  addressing  copies  of  this 
Memorial  to  every  State  Legislature  of  the 
South — sending  them  through  the  mail  or  by 
messengers  to  the  Governor  of  each  State  or  to 
the  presiding  officers  of  the  several  Legisla- 
tures thereof. 


268 


Ham  and  Dixie. 


In  this  Assembly,  I further  want  you  to  ac- 
company this  Memorial  with  a respectful  invi- 
tation to  the  white  people  of  the  South,  asking 
them  to  vouchsafe  to  meet  you  in  a subsequent 
General  Southern  Tnter-Raeial  Congress,  at  a 
suitable  time  and  place,  and  then  and  there,  to 
reason  together  upon  the  Great  Race  Questions 
of  the  Day,  and  to  render  one  final  and  ever- 
lasting verdict.  If  the  business  to  be  trans 
acted  in  the  preliminary  Negro  Assembly,  can 
be  done  at  the  same  time  the  Inter-Racial  Con- 
gress is  convened,  and  thus  avoid  the  necessity 
of  the  two  Great  Meetings;  so,  let  it  be.  I 
think,  however,  that  the  former  suggestion  is 
better,  from  the  fact  that  you,  in  your  Assem- 
bly, will  have  your  plans  fully  and  ably  set 
forth  and  decided  upon  by  your  race,  and  your 
Memorial  will  have  passed  into  the  hands  of 
your  Southern  white  friends,  who  will  thus 
have  ample  time  to  consider  and  reflect  upon 
your  request,  before  they  will  be  required  to 
meet  you  in  a general  consultation  and  give 
you  their  final  and  complete  decision.  Besides, 
it  is  more  than  probable  that  the  white  leaders 
of  the  several  Southern  States  may  desire  to 
bring  this  matter  before  their  people,  in  some 


Come,  Let  Us  Reason  Together.  269 

way  or  other,  in  order  that  they  may  feel  that 
their  final  answer  shall  voice  the  sentiment  of 
a majority  of  their  better  classes. 

Gentlemen.  I want  some  such  general  under- 
standing of  this  nature,  both  among  our  own 
people  and  also  between  us  and  the  white 
people  of  the  South.  I do  not  believe  in  minc- 
ing matters  any  longer.  If  the  Negroes  can 
ever  unite,  let  them  do  so,  now ; if  they  are  not 
satisfied  with  their  present  condition,  let  them 
make  it  known  like  a brave  and  enlightened 
people;  if  they  have  a case  at  all,  let  them 
make  it  out  in  writing  and  let  not  only  the 
South  inspect  it,  but  let  it  be  known  to  the 
world;  if  they  ever  intend  to  act  in  their  own 
behalf,  let  them  act  now,  or  ever  afterwards 
hold  their  peace.  If  the  white  people  of  tlie 
South  are  justified  in  their  treatment  toward 
us,  let  the  world  know  it  and  exonerate  them 
from  all  past  suspicion  of  injustice;  if  they  are 
ready  and  willing  to  meet  us  and  admit  us  on 
our  true  merit  and  capacity,  let  that  be  found 
out  now ; if  they  feel  that  they  never  can  and 
never  will  make  us  welcome  on  Southern  soil, 
then  let  them  come  out  like  true-hearted  men 
in  a General  Convention  and  tell  us  so  in  plain 


'270 


Ham  and  Dixie. 

words,  so  that  we  may  know  what  to  do.  For 
one,  I believe  in  open,  square,  honest  and 
above-board  transactions  between  the  races  of 
this  country,  just  as  I do  in  the  private  deal- 
ings of  individuals.  Let  us,  then,  both  Negro 
and  white  man,  meet  together  in  a G-eneral 
Consultation,  with  white  delegates  and  a white 
chairman  on  one  side  of  the  hall,  and  with 
black  delegates  and  a black  chairman  on  the 
other.  Let  each  side  represent  the  full  senti- 
ment of  its  own  race,  and  let  what  is  done  in 
that  hall,  be  endorsed  and  supported,  to  the 
letter,  by  the  masses  of  both  races.  Let  this 
•Congress  of  the  Races  be  one  of  the  grandest 
and  most  glorious  meetings  that  has  ever  been 
convened  on  the  American  continent,  and  let  it 
teach  the  world  a new  and  progressive  lesson, 
hitherto  ignored  or  misunderstood — namely, 
the  Universal  Brotherhood  of  Man  and  the 
Eternal  Fatherhood  of  God. 

Another  feature  I now  suggest,  and  that  is 
this:  I want  to  see  established  in  every  county 
of  these  Southern  States  a permanent  Inter- 
Racial  Committee,  composed  of  the  leading 
of  both  races,  whose  duty  shall  be  to  in- 
v;  si  : gate,  decide  and  act  upon  all  differences 


Come,  Let  Us  Reasan  Together. 


271 


arising  between  the  races,  and  whose  white 
members  shall  co-operate  with  the  black  mem- 
bers in  elevating  the  Negro  in  every  important 
interest,  and,  thus,  help  him  to  become  a more 
useful,  intelligent  and  better  citizen.  If  prac- 
ticable, I want  these  Committees  invested  with 
certain  powers  by  our  State  Legislatures,  in 
order  that  they  may  exercise,  along  with  other 
duties,  a quasi-judicial  power,  which  shall 
enable  them  to  subpoena  witnesses,  admin- 
ister oaths  and  make  all  necessary  investiga- 
tions with  reference  to  such  disgraceful  acts 
and  misdemeanors  among  our  people  which 
now  evade  the  grasp  of  the  general  law.  The 
black  members  of  these  Committees  rna  be 
selected  from  or  may  consist  of  the  k 
League  suggested  in  a previous  chapter 
in  any  event,  these  Committees  shall  wo 
gether  in  perfect  harmony  with  the  League, 
both  of  which  being  composed  of  the  best  and 
the  most  enlightened  citizens  of  both  races. 
Such  Committees,  backed  up  by  the  sentiment 
of  the  better  classes  of  the  South,  and  sanc- 
tioned, as  an  adjunct  and  a limb  of  the  Lawr, 
will  have  a wonderful  effect  in  controlling  our 
people  and  preventing  them  from  perpetrating 


272 


Ham  and  Dixie. 


those  trivial  but,  at  the  same  time,  degrading 
offenses  of  which  the  Law  scarcely  takes  cogni- 
zance, and  which  a pure  Negro  League,  un- 
supported by  white  influence  and  legal  sanc- 
tion, will  not  be  able  to  prohibit. 

I tell  you,  readers,  you  can  hardly  estimate 
the  powerful  effect  these  Inter-Racial  Conven- 
tions, Leagues  and  Committees,  will  have  upon 
the  present  sentiment  entertained  by  both 
races  of  the  South.  The  intelligent  classes 
will  always  mould  and  shape  the  thoughts  and 
feelings  of  the  ignorant  and  lower  masses. 
Hence,  if  the  better  portion  of  the  white  South- 
ern people  will  co-operate  with  the  better  por- 
tion of  our  people,  the  great  work  before  us 
will  already  be  accomplished.  Most  assuredly, 
it  will  require  some  time  to  train  the  public  to 
become  accustomed  to  the  change  of  condi- 
tions; but  this  ought  to  be  expected,  and  no 
reasonable  person  will  be  unwilling  to  wait 
patiently  for  results.  This  method  of  bringing 
the  two  elements  together  in  a calm  and  delib- 
erate consultation,  is  the  only  true  method  of 
arriving  at  anything  like  an  effective  and  per- 
manent solution  of  the  race  problem.  For  no 
other  people,  unconnected  with  the  near  inter- 


Come,  Let  Us  Reason  Together.  273 

ests  of  the  South,  can  do  us  any  good,  until 
both  races  at  home,  are  first  voluntarily  and 
satisfactorily  reconciled  to  each  other  and  are 
willing  to  work  together  for  each  other’s  wel- 
fare and  for  the  development  of  the  country  at 
large. 

Some  of  our  people  may  suppose  that  my 
views  may  do  very  well ; but  that  it  is  madness 
to  imagine  that  the  Southern  whites  will  ever 
recognize  us  enough  to  meet  us  in  a common 
gathering  and  there  discuss  in  brotherly  har- 
mony the  Great  Issue  between  us.  If  I look 
upon  the  white  man  of  theSouth  as  most  of  our 
people  do,  I am  certain  that  I would  entertain 
a similar  belief;  but  I have  great  confidence  in 
the  intelligent  portion  of  the  Southern  whites, 
and,  therefore,  I do  not  believe  that  they  will 
refuse  to  meet  us  and  talk  over  this  matter  in 
the  most  friendly  manner.  To  my  knowledge, 
they  have  never  been  approached  by  our  people 
in  the  proper  way;  on  the  other  hand,  we  have 
said  much  to  show  that  we  mistrust  them  and 
hold  them,  to-day,  as  our  greatest  enemy.  I 
am  certain  that  if  we  change  our  attitude  to- 
ward our  white  friends  among  us  and  act  like 
reliable  and  honorable  men  ourselves;  they 


274 


Ham  and  Dixie. 


will  treat  us  well  and  be  glad  to  render  us  all 
the  assistance  within  their  power  which  will 
tend  to  improve  our  present  condition.  I have 
seen  intelligent  white  men  of  the  South  helping 
on  and  patronizing  Negro  enterprises;  I have 
seen  them  giving  good  advice  to  worthy  col 
ored  persons;  I have  seen  them  aiding  the 
great  cause  of  Negro  Education  and  showing 
in  different  ways  that  even  now  they  are  not 
averse  to  Negro  progress. 

While  I write,  I understand  that  a large  and 
influential  white  law  firm  in  Virginia  have  re- 
cently employed  a young  Negro  stenographer 
and  typewriter  in  their  office.  If  this  is  true, 
it  shows  a willingness  on  the  part  of  the  best 
Southern  whites  to  open  up  gradually  to  us 
such  positions  as  we  are  capable  of  filling  with 
accuracy  and  despatch.  Such  progressive 
movements  will,  no  doubt,  grate  upon  the  sen- 
sitive feelings  of  some  of  our  white  citizens; 
but,  after  awhile  even  they  will  become  recon- 
ciled to  them  and  learn  to  think  it  a piece  of 
folly  to  refuse  a competent  applicant,  simply 
because  he  is  black.  Further,  I am  in  favor 
of  appealing  to  the  Southern  whites  for  recog- 
nition ; because,  if  they  are  willing  to  help  us, 


Come,  Let  Us  Reason  Together.  275 

they  are  much  better  situated  to  do  so  than 
any  other  section  or  country.  They  are  our 
neighbors;  they  furnish  us  employment;  they 
manage  our  schools;  they  make  our  State  and 
local  laws;  and,  in  a word,  they  control  and 
direct  the  affairs  of  the  section  in  which  we 
live.  Therefore,  if  they  are  against  us,  they 
can  do  us  greater  injury  than  any  other  people; 
and,  on  the  other  hand,  if  they  are  for  us,  they 
can  help  us  more  than  all  others.  Another 
thing,  I believe  in  seeing  even-handed  justice 
dealt  out  to  all  men.  I believe  really  that  the 
Southern  whites  are  about  as  friendly  to  us  as 
many  others  from  different  sections  of  the 
Union,  or  even  from  foreign  countries.  The 
difference  between  the  South  and  these  others, 
is  simply  caused  by  a difference  of  circum- 
stances and  not  by  any  difference  in  the  natural 
dispositions  of  these  several  classes  toward 
the  Negro.  Thus,  if  the  other  sections  were 
placed  in  the  condition  of  the  Southern  whites, 
they  would  treat  the  Negro  about  the  same  as 
the  Southern  whites  treat  him.  At  any  rate, 
whatever  feeling  our  Southern  wThite  fellow- 
citizens  may  entertain  toward  us,  will  be  found 
out  by  the  method  I have  herein  described.  If 


276 


Ham  and  Dixie. 


they  are  really  willing  to  see  us  prosper  and 
become  good  citizens,  they  will  certainly  be 
ready  to  meet  us  in  a General  Convention  and 
grant  us  any  just  and  reasonable  request  we 
may  make;  but,  if  they  despise  us  and  want  to 
keep  us  crushed  down  forever,  they  will  not 
regard  our  respectful  invitation,  but  will  either 
try  to  wriggle  out  of  an  acceptance  thereof,  or 
will  come  right  out  like  honest  men  and  tell  us 
they  are  neither  willing  to  listen  to  our  propo- 
sitions nor  to  give  us  an  opportunity  to  become 
a worthy  and  respectable  people.  Again,  I 
have  spoken  of  these  Meetings,  consisting,  es- 
pecially, of  representatives  from  the  eleven 
Southern  States;  but  I do  not  wish  it  to  be 
understood  that  I desire  the  absence  of  the 
Northern  Negro,  who  wishes  to  assist  us  in 
this  great  movement.  I have  referred  chiefly 
to  the  Southern  Negro;  because  I am  discuss- 
ing a problem  which  pertains  specially  to  the 
South  and  not  to  the  North.  There  are  many 
able  Negroes  in  the  North  who  are  Southerners 
by  birth  and  early  training  and,  of  course, 
these  cannot  afford  to  stay  away.  In  fact,  I 
want  a demonstration  of  the  United  Negro 
Race  of  this  Republic,  whether  North  or  South, 


Come,  Let  Us  Reason  Together. 


277 


East  or  West;  so  that  the  world  may  under- 
stand exactly  what  the  Negro  of  this  country 
wants,  what  he  himself  wishes  to  do  for  others 
and  what  he  wishes  others  to  do  for  him. 
We  have  never  yet  made  a united  race  move- 
ment, and,  therefore,  we  have  never  yet  made 
a proposal  or  expressed  a desire  or  voiced  our 
sentiment  or  published  our  request,  in  such 
manner  as  is  becoming  to  a people  of  our  stage 
of  advancement.  Hence,  we  are  not  in  posi- 
tion to  blame  any  people  for  not  granting  what 
we  imagine  we  need  or  what  we  have  hinted 
that  we  need  or  what  a part  of  ns  think  we  do 
not  need.  For  one,  I am  willing  and  anxious 
to  try  our  strength  and  to  ascertain  the  depth 
of  our  real  interest  in  our  own  affairs,  and  to 
find  out  whether  or  not  we  mean  what  we  say 
and  also  how  far  our  meaning  a thing  extends, 
when  we  do  happen  to  mean  what  we  say. 

Finally,  my  countrymen,  I have,  thus,  rudely 
outlined  some  sort  of  a scheme  whereby  both 
races  shall  come  together  and  reason  out  in  a 
friendly  way  the  greatest  question  in  Ameri- 
can statesmanship.  Wiser  heads  than  mine 
may  suggest  a variety  of  methods  by  which 
this  idea  as  herein  set  forth,  may  be  executed; 


278 


Ham  and  Dixie. 


but  I will  ever  maintain,  until  the  contrary  is 
mathematically  demonstrated,  or  shown  by  the 
most  positive  tacts,  that  the  Negro  of  the  South 
must  work  out  his  own  salvation.  Further- 
more, I will  ever  hold  that  the  Negro  must  look 
to  his  Southern  white  fellow  citizens  for  co- 
operation, and  that  there  must  be  a completely 
united  effort  on  his  part  and  a general  con 
sultation  of,  and  a harmonious  understanding 
between,  both  races,  before  the  present  fric- 
tion in  the  South  can  be  oiled  away  and  both 
the  hitherto  conflicting  elements  can  move  on 
in  perfect  peace  and  with  a glorious  success. 
It  really  seems  strange  to  me  that  the  two 
races  have  not  ere  this  met  together  in  some 
general  body  and  have  had  a fair,  honest  and 
manly  understanding  with  each  other.  It 
seems  that  this  method  is  so  enlightened,  so 
just,  so  honest,  so  grand  and  so  much  in  keep- 
ing with  the  new  and  highest  civilization  which 
is  dawning  upon  the  world,  that  it  is  passing- 
strange  it  has  never  yet  been  put  into  action. 
The  first  step,  however,  in  such  movement, 
must  be  made  by  the  Negro  and  warmly  re- 
sponded to  by  the  white  man. 


Come,  Let  Us  Reason  Together.  279 

With  these  words,  I close  this,  my  Simple 
Plan  for  the  Solution  of  the  Southern  Problem, 
feeling  confident  that  if  those  foregoing  prin- 
ciples and  methods  are  wisely  carried  out, 
the  whole  matter  will  be  peaceably  settled, 
now,  henceforth  and  forever.  I have  said  what 
I did  say  with  the  best  possible  intentions, 
from  an  honest  conviction  of  what  I thought 
was  right  and  proper  aaid  without  any  hope  of 
reward  or  fear  of  punishment.  The  fact  is,  I 
have  been  moved  to  say  these  things  by  a cer- 
tain strange,  inward  impulse  which  I had  no 
hand  in  creating,  nor  did  I exercise  any  effort 
to  destroy.  So,  if  anything  said  is  worthy  of 
notice,  attribute  it  not  to  me;  and  if  there  is 
any  harm  done,  lay  not  the  blame  at  my  door. 
For  these  views  are  but  the  utterances  that 
come  deep  and  hollow  from  the  World  of 
Spirits,  and  I am  but  the  rude  instrument 
through  which  they  come.  These  things  are 
not  wise  enough  to  spring  out  of  the  World  of 
Spirits?  My  dear  friends,  there  are  plenty  of 
little  playful  Fairies  in  the  Spirit-World  who 
tweak  babies’  noses  and  make  them  cry  and 
pull  old  men’s  beards  and  make  them  cross, 
and  who  are  just  mischievous  enough  to  fill 


280 


Ham  and  Dixie. 


my  idle  brain  with  nonsense  and  have  me 
publish  them,  and,  then,  turn  about  and  laugh 
at  my  simplicity  and  be  pleased  with  their 
own  shrewdness. 


CHAPTER  XII. 

A LETTER  FROM  THE  DEAD. 

They  fold  my  arms  across  my  breast; 
straighten  out  my  body  and  lower  limbs;  close 
the  lids  of  my  eyes;  lay  me  out  on  the  cooling- 
board  and  draw  a large  white  sheet  over  me. 
They  cry  and  mourn  for  the  loss  of  a departed 
Spirit.  Men  of  God  try  to  console  them,  and 
point  their  grieving  spirits  to  a risen  Saviour 
who  has  power  over  Death  and  the  Grave, 
and  who  is  able  to  raise  the  dead  to  life  and 
break  the  jaws  of  hell.  The  clock,  on  the  man- 
tel, is  stopped;  birds  cease  to  sing;  the  air  is 
calm  and  still,  and  pale-faced  spirits  stalk  sol- 
emnly and  unseen  through  the  vaulted  cham- 
bers. It  is  night!  The  stars  peep  out  through 
the  windows  of  Heaven  and  look  down  faint 


J.  Letter  from  the  Dead. 


281 


and  hushed.  The  wind  whistles  mournfully 
around  the  corners  and  through  the  halls, 
bearing  messages  from  the  World  of  Spirits. 
The  house,  save  the  room  of  the  dead,  is  dark 
and  empty,  and  there  lies  my  body  wrapped 
in  whiteness  in  the  pale,  flickering  light  of  a 
solitary  candle.  The  silent  watchers  sit  around 
the  room  like  tombstones  about  their  graves. 
Now  and  then,  a loving  friend  or  faithful  kins- 
man tips  softly  across  the  room,  approaches 
my  body,  lifts  up  the  sheet  and  gazes  dream  - 
ingly  on  my  cold  and  marble  brow,  but  thSre 
is  no  responsive  look  or  word  or  thought,  for 
my  spirit  has  flown  to  worlds  unknown. 

The  morrow  comes;  I am  lowered  into  the 
damp  and  darksome  grave;  they  sing  a requiem 
as  I sink  in  earth;  they  fold  their  arms  and 
pray  to  God  to  have  mercy  on  the  living  and 
soothe  their  sorrows  and  wipe  away  their 
tears;  thick  and  heavy  clods  of  earth  are 
thrown  upon  the  coffin’s  lid,  and  now  I am 
covered  up  and  a curving  mound  is  raised 
about  my  bones;  the  mourners  sigh  and  leave 
the  grave  and  turn  their  footsteps  home. 

O,  where  am  I?  I feel  so  light  and  cool! 
Methinks  I am  rising  upward  like  feathers  in 


282 


Ham  and  Dixie. 


the  air.  I feel  no  pain,  no  grief,  no  cares  and 
no  fears.  Everything  about  me  shines  brighter 
than  diamond,  and  most  beautiful  colors  of 
every  kind  seem  to  glow  on  every  side.  Most 
graceful  forms,  tinted  with  choicest  hue,  seem 
to  fill  the  air  and  smile  upon  me  as  they  pass; 
the  sweetest  music  steals  softly  from  some 
distant  choir  and  thrills  my  soul  with  unspeak- 
able delight.  O,  God!  How  happy!  How 
happy!  How  happy!  I am.  Will  it  be  always 
thus,  I wonder?  “No,  my  son,”  says  a voice 
near  me;  “thou  hast  a great  work  before  thee, 
and  thou  canst  not  do  what  is  assigned  to  thee 
if  thou  art  permitted  to  enjoy  all  these  beau 
tiful  sights  and  transporting  sounds.  Come 
with  me.” 

And  immediately  all  these  beauties  vanish 
and  I find  myself  walking  up  some  steep  and 
rugged  heights,  following  closely  some  one  1 
cannot  see,  but  yet  can  strangely  feel  his  pres- 
ence. At  length,  we  reach  the  top  of  the  hill 
’pon  which  has  been  erected  a lofty  tower  built 
of  hardest  stone.  At  the  base  of  this  tower 
begins  a winding  stair  of  shining  marble  that 
leads  unto  the  top.  Up  these  spiral  steps,  my 
invisible  guide  is  conducting  me.  We  are  now 


A Letter  from  the  Dead. 


283 


at  the  head  of  the  stair  and  find  a huge  door 
closed  and  preventing  any  further  progress; 
a gentle  breeze  fans  my  cheeks  and  the  massive 
door  swings  wide  upon  its  hinges.  We  enter 
a chamber  with  vaulted  roof  of  finest  masonry, 
and  studded  with  most  graceful  statuettes, 
and  paintings  skilled  and  picturesque.  Within 
this  chamber,  stands  an  ancient  alcove  contain- 
ing quaint  books,  old  and  musty,  and  written 
in  symbols  I had  never  seen  before,  or  heard  of 
any  who  had  seen  them.  Near  this  treasure 
of  hidden  knowledge.  I behold  a writing-desk, 
paper,  pen  and  ink,  and  stool  'pon  which  to  sit 
Within  a niche  overhead,  above  the  writing- 
desk.  and  hard  by  the  alcove  dark,  sits  a 
golden  pitcher  filled  with  drink  and  a glitter- 
ing goblet  stands  by  its  side.  In  one  wall  of 
the  room,  I spy  an  arched  window,  and  as  the 
air  is  thick  and  heavy,  1 rush  to  the  opened 
arch  with  the  hope  of  inhaling  a gust  of  re- 
freshing breeze  and  gazing  upon  the  beauties 
of  the  surrounding  landscape.  In  this,  I am 
wofully  disappointed.  I feel  no  air  at  all,  and 
look  out  upon  empty  space,  unfilled  with  form 
or  sound.  Recoiling  back  upon  myself  and 
feeling  strangely  sad,  I throw  me  down  at  the 


284 


Ham  and  Dixie . 


feet  of  a large  Statue,  carved  in  solid  stone.  I 
bend  upon  my  knees  and  pray  as  best  I can 
that  God  may  send  some  spirit  fair  to  teach  me 
what  I see,  where  I am  and  why  I am,  at  all. 
My  eyes  are  thick  with  tears  which  fall  upon 
the  Statue’s  feet,  and  my  brain  swims  mad 
and  hot,  while  fire  doth  burn  my  heart.  Feel- 
ing my  horrid  state  still  more  and  more,  I pray 
as  men  ne’er  prayed  before.  I roll  my  eyes 
toward  the  roof,  and  move  my  hand  in  wildest 
- passion;  my  body  moves  to  and  fro  and  I my- 
self am  all  in  motion,  stirred  by  depth  of  feel- 
ing, like  tree-tops  by  a storm.  And  now,  as  I 
throw  out  my  arms,  I strike  them  ’gainst  the 
Statue.  It  is  no  longer  hard  and  cold,  but  soft 
and  warm  like  human  flesh.  I shrink  me  back 
with  fright,  and  upward  cast  mine  eyes.  Be- 
hold! That  marble  face  is  flushed  and  warm 
with  blood  and  smiles  so  sweet  and  kind.  The 
Statue  moves!  It  speaks!  It  bids  me  rise! 
Weak,  scared  and  limp,  I scramble  to  my  feet 
and  bow  in  deep  submission. 

Statue — Man — Angel — God! — he  speaks  to 
me  and  says,  “My  son,  I w'as  thy  Guide  that 
brought  thee  here  unseen.  In  action,  I am  a 
spirit  invisible  to  human  eye;  in  repose,  I am 


A Letter  from  the  Dead. 


285 


cold  marble  that  thou  hast  just  now  seen.  But 
oft  when  it  is  mete,  I use  the  middle  state 
'twixt  spirit  and  stone  and  then  I am  a man  as 
thou;  but  far  beyond  thy  ken.  Young  man, 
thy  task  is  great,  but  sure  thou  wilt  succeed; 
for  there  is  greater  strength  than  thine  which 
bears  thee  up,  and  there  is  greater  wisdom 
than  thine  which  guides  thee  in  the  right.  See 
thou  that  vessel  of  gold  in  yonder  niche — that 
goblet  by  its  side?  Come,  thou  must  drink, 
and  see  and  know  what  thou  must  do.” 

With  this,  he  takes  the  pitcher  in  his  hand 
and  fills  the  goblet  to  the  rim.  The  stuff  is 
black  as  night  and  thick  as  treacle;  slow  and 
sluggish  in  its  move.  The  goblet  is  handed 
me.  I tremble  like  a leaf  and  scarce  have 
nerve  enough  to  hold  it  firm.  I raise  it  to  my 
lips  and  shut  my  eyelids  down.  I drink  and 
drink  and  drink  until  I drink  the  dregs,  and, 
then.  I lay  the  goblet  back  upon  its  native 
stand.  The  drink  is  bitter  as  gall  within  my 
mouth  and  throat,  but  as  it  finds  my  stomach’s 
coat,  it  is  sweet,  and  fills  my  nerve  with  fire 
and  brain  with  thoughts  divine.  I. ope  my 
eyes,  but  am  all  alone;  for  he  that  was  a Statue 
now  is  gone!  1 find  the  Alcove  and  search  it 


286 


Ham  and,  Dixie . 


through  and  read  the  symbols  there  as  school- 
boys read  their  A’s.  My  brain  begins  to  grow ; 
my  thoughts  are  deep  and  wide;  my  feelings 
pure  and  true,  till  all  my  noble  soul.  I take 
me  to  the  Arch  and  look  out  into  space — not 
void  and  empty  now;  but  live  and  trimmed 
with  sound  and  sense.  What  do  I see?  Ah, 
cripple  words  that  vainly  wing  the  thoughts 
we  have!  Would  that  my  tongue  could  talk 
to  clay,  and  that  my  lips  were  spirits’  not,  that 
I may  tell  ye,  men  of  earth,  what  strangest 
things  that  now  I see.  Behold  the  sun,  the 
moon,  the  stars,  the  cloud,  the  air,  the  light, 
the  dark — all,  all,  beneath  me  in  harmonious 
action,  and  each  his  duty  fills  with  truest  satis- 
faction. But  what  attracts  me  most  is  Earth, 
with  all  her  teeming  millions  of  human  souls, 
of  which  I once  was  one.  For,  now,  I am  not 
human,  since  I am  only  spirit  and  have  not 
flesh  or  bone;  and  yet  methinks  I have,  and 
talk  of  arms  and  eyes  as  I was  wont  to  do.  I 
see  Europa’s  snow-capped  Alps  and  Asia’s 
frozen  plains,  and  Afric’s  burning  sands  upon 
my  eyeballs  cast  their  glowing  shade.  And, 
now,  I note  the  Isles  of  the  Sea  are  dancing 
'mid  the  waves.  My  eyes  in  keen  delight  roll 


A Letter  from  the  Dead.  287 

westward  to  Fair  Columbia’s  happy  shore,  and 
take  in  Greenland’s  fields  of  ice  and  England’s 
Daughter  Fair.  My  eyes  now  sweep  in  rapid 
glance  o’er  Mexico’s  Cacti  Hills  and  down  the 
Andean  lofty  heights  to  the  Isles  of  Fire  below. 
I look  again,  and  now  I see  a region  I had 
missed ; the  very  sight  of  which  doth  thrill  each 
drop  of  blood  within  my  veins — but  spirits 
have  not  blood  or  vein,  and,  yet,  I can  but  tell 
my  feel  by  using  earthly  terms.  I see  the 
Glorious  Union;  the  busy  North,  the  Sunny 
South,  the  brainy  East  and  the  woolly  West. 
I see  the  Giant  Dome  on  Potomac’s  winding 
banks,  and  the  Stars  and  Stripes  that  float  in 
brave,  majestic  curve.  The  tropic  South 
where  1 myself  once  lived  when  clothed  with 
skin  and  flesh,  is  dear  to  me  and  I must  feast 
upon  the  pleasing  scene.  I see  large  cities 
with  a million  souls  in  them,  where  once  but 
thousands  breathed.  I see  a thousand  engines 
pull  a thousand  laden  trains,  down  vales,  o’er 
plains  and  through  the  heart  of  flinty  mount. 
I see  the  shafts  of  mines  that  burrow  deep  in 
Earth,  from  which  there  come  most  precious 
Nature’s  gifts.  With  laden  ships,  the  rivers 
teem,  which  also  turn  the  potent  wheel  and 


288 


Ham  and  Dixie. 


wet  the  farmer’s  grain,  and  make  it  grow  and 
bloom.  I hear  the  Factory’s  hum,  where  cloth 
and  food  and  trinkets  rare  are  made.  I hear 
the  ring  of  hammer,  the  buzz  of  saw  and  rasp 
of  stone,  and  see  great  Mansions  rise  with  tur- 
rets in  the  sky  and  arches  deep  in  earth.  All 
is  busy,  all  is  happy,  and  Peace  overshadows 
all. 

But  strangest  yet  of  all,  is  that  which  now  I 
see.  For,  look!  The  sable  son  of  Afric’s  sul 
try  shores,  is  side  by  side  with  Europe’s  scions 
fair.  In  Counting-House,  in  Bank,  in  Office,  on 
Trains,  in  Mines,  in  Books,  in  Art,  in  Thought — 
in  everything,  together  well  they  move.  How 
friendly  seems  the  two  that  once  did  hate  each 
other  so,  and  drew  such  lines  between!  How 
hard  the  Negro  toils  to  show  he  is  worth  the 
friendship  of  the  world,  and,  too,  how  well 
succeeds!  He  shrinks  no  task  and  spares  no 
pains;  he  tires  not,  but  works  both  night  and 
day  for  both  himself  and  land  that  gave  him 
birth.  So  different  from  the  trifling  thing  he 
was  when  1 did  know  him  last.  His  very  look 
is  noble  now.  He  stands  erect  and  brave,  and 
seems  a very  knight  in  black,  so  gallant,  true 
and  firm!  How  grateful  is  he  to  his  friends — 


A Letter  from  the  Dead. 


289 


liis  Southern  friends  in  white!  It  seems  that 
he  would  gladly  die,  if  death  would  cause  his 
friends  to  live.  Nor  does  he  fail  to  love  his 
Northern  friends  who  first  did  teach  his  mind 
to  think,  and  taught  his  hand  its  skill.  Nay, 
the  only  thing  he  does  forget  is  the  dark  and 
cruel  past,  wherein  he  stood  such  pains  and 
woes  and  made  not  e'en  complaint.  A noble 
creature  he;  and  now  is  blessed  of  God!  The 
white  man,  too,  is  changed.  He  is  proud  to 
know  that  he  has  helped  to  make  the  Negro 
grand  as  he.  He  thus  debars  his  former  slave 
from  naught  himself  enjoys,  and  yet  he  has  a 
thousand  sweets  he  did  not  have  before.  Be- 
cause there  is  Peace  where  once  was  War,  and 
Union  where  Disunion  stood,  because  all  men 
are  treated  well,  and  God  is  loved  and  served, 
this  glorious  South  which  once  did  lack,  is  full 
and  plenteous  now.  So  great  the  change,  in 
thought  and  act,  upon  my  native  land,  that 
now  I am  thinking  deep  if  all  this  change  is 
true.  So  greatly  stirred  am  I about  the  sad 
reflection  that,  after  all,  this  view  is  but  a 
dream,  that  I am  thinking  hard  upon  a trip 
below  and  see.  I look  again  and  see  no  way 
that  I can  step  on  air  and  gently  sink  to  earth; 


290 


Ham  and  Dixie. 


and  hence,  I change  my  mind,  and  sit  upon  a 
stool  and  spread  before  mine  eyes  some  gilded 
sheets  of  paper,  and  dip  my  pen  in  ink  and 
send  .ye,  men,  this — 

LETTER! 

The  Kingdom  of  Spirits, 

Undatable  Eternity. 

To  My  White  Brother  of  the  North: 

As  a departed  shade  of  a Negro  of  the  South, 
and  knowing  yet  the  past  and  present  ’pon  the 
globe,  I understand  that  one  has  risen  up  and 
writ  to  all  mankind  that  the  Negro  down  below 
should  now  begin  to  look  to  his  Southern 
friends  in  white  for  help  and  sanction  strong, 
while  he  himself  should  strive  to  make  himself 
a man.  That  this  is  right  and  fair,  I will  not 
here  deny.  For  it  is  true  as  sunshine  ’pon  the 
earth,  that  Southern  whites  and  Southern 
blacks  must  blend  in  peaceful  stripes,  and  yet 
remain  distinct.  On  Southern  soil,  it’s  well 
that  both  shall  settle  how  their  foolish  dis- 
agreement and  come  to  understand  both  what 
the  one  shall  do  and  be,  the  other  shall  be  and 
do.  And,  after  each  shall  know  his  part,  he 


A Letter  from  the  Dead.  291 

then  must  sure  perform;  and  both  must  work 
together  for  the  common  good  of  both,  and, 
then,  for  all  mankind.  But,  friend  of  Northern 
clime,  for  my  once  race  I speak — for  know  ye 
well  there  is  no  race  up  here — and  tell  thee 
that  the  blacks  have  cherished  well  what  thou 
hast  done  for  them.  Those  splendid  points  of 
stone  which  shoot  up  high  in  air,  ’neath  which 
are  spacious  halls,  where  thousand  youths  of 
black  do  daily  meet  with  masters  sage,  and 
ope  bright  Wisdom’s  door;  those  sacred  Tem- 
ples of  God  with  pillars  staunch  and  strong 
and  clergy  fit  to  feed  the  flock  with  precious 
gospel  truths;  those  sainted  men  and  women 
who  have  spent  their  useful  lives  in  teaching 
minds  and  cleansing  hearts  among  a simple 
race — all  these  and  more  hast  thou  this  race 
supplied. 

For  these,  my  some  time  race  is  willing  now 
to  fall  on  bended  knee,  and  tearful  eyes  will 
tell  thee  how  grateful  are  their  hearts.  E’en 
now,  my  spirit  throbs  and  groans  as  I think  of 
earthly  days,  when  I was  helped  by  Northern 
friends  unto  Wisdom’s  gracious  ways.  And, 
more  than  these,  thou  hast  the  smile  of  God 
upon  thy  head,  and  the  reward  of  Heaven  shall 


292 


Ham  and  Dixie. 


find  thee  in  the  end.  “Well  done,  good  and 
faithful  servant;  thou  hast  been  faithful  over 
a few  things,  1 will  make  thee  ruler  over  many 
things.”  Then  shalt  thou  say,  “Lord,  when 
saw  we  thee  an  hungered,  and  fed  thee?  Or 
thirsty,  and  gave  thee  drink?  Or  a stranger, 
and  took  thee  in?  Or  naked,  and  clothed  thee? 
Or  sick,  or  in  prison,  and  came  unto  thee?” 
And  the  King  shall  answer  unto  thee,  “Verily, 
I say  unto  you,  inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these,  my  brethren,  ye 
have  done  it  unto  me.”  “Enter  thou  into  the 
joys  of  thy  Lord.” 

But  think  not  hard  of  thy  Southern  brother, 
because  of  his  past  belief.  His  state  from 
thine  did  differ,  and  feelings  grow  from  states, 
as  grapes  from  curling  vine.  Think  what  thy- 
self would’st  do  if  thou  wast  in  his  place,  and 
what  he,  too,  would  do,  if  he  was  cast  in  thine. 
Ye  both  did  from  the  self-same  tuber  spring, 
and  how,  in  sense,  could  there  any  difference 
be,  except  by  custom’s  iron  hand,  that  makes  a 
second  nature  out  of  your  first  selves. 

Then,  if  ye  both  are  one,  l prithee  join  your 
hands  and  one  good  people  be  in  fact,  as  thou 
art  now  in  blood.  Let,  first,  thy  Southern 


A Letter  from  the  Dead. 


293 


brother  adopt  the  Negro  as  his  friend,  and  let 
the  South  itself  with  peace  be  overcast;  and, 
then,  thou  come  and  join  thy  brother's  hand, 
and  ye,  all  three,  in  joyous  union,  band  to- 
gether for  the  common  good — each  knowing- 
well  his  part  and  doing  it,  all  doing  right  for 
each,  and  knowing  it.  Therefore,  I beseech  thee 
now;  make  ready  all  thy  mind  and  strength  to 
lend  thy  hand  in  building  up  a soon  united 
South.  Think  not  to  place  upon  the  South,  in 
future  times,  the  care  of  all  my  race;  for  thou 
thyself  didst  help  to  bind  the  slave  which  now 
is  man.  “Bear  ye  one  another's  burdens  and 
thus  fulfill  the  law.”  The  Negro  whom  ye  both 
enslaved,  unknowing,  caused  the  war.  This 
war  did  cause  your  blood  to  flow,  your  gold  to 
sink,  your  lands  to  waste.  The  South,  of  all, 
was  injured  most;  for  it  was  but  a wreck  of  its 
once  haughty  self.  Thus  thou  canst  see  that 
thou  didst  have  a hand  in  tearing  down  the 
South,  and,  now,  1 ask  that  thou  shalt  lend  thy 
hand  to  help  this  self-same  South  to  rise,  and 
lift  the  Negro  up  to  meet  the  change,  that  soon 
will  come  upon  the  land.  Thy  knowing  brain 
and  cunning  hand  which  God  hath  blessed  thee 
with,  must,  now,  be  used  in  building  up  a new 


294 


Ham  and  Dixie. 


and  righteous  South.  Thy  hand  must  join  with 
Southern  hand  to  aid  the  Negro  race,  that  once 
did  feel  the  weight  of  both  your  angry  blows. 
Then,  make  thou  ready,  fair  friend  of  the 
North;  thy  work  is  great;  thy  chance  is  broad, 
and  thou  hast  power  and  skill.  List  well  to 
what  I here  have  writ!  And,  now,  I warn  thee 
fair,  that,  if  thou  fail  to  do  thy  part,  thy  Luck 
will  mock  thee  and  thy  Glory  fade;  but  if  thou 
fall  in  line,  as  I know  thou  wilt,  thy  power  will 
reach  the  stars  and  topple  o'er  mankind.  So, 
Fare  thee  well! 


To  My  White  Brother  of  the  South: 

Dost  thou  know  me?  I was  once  a Negro  on 
earth;  but  now  a ghost  in  air.  I cannot  help 
from  writing  thee  upon  this  greatest  theme 
that  e’er  did  fill  a human  soul  or  stir  a spirit’s 
rest  The  wafting  breezes  tell  me,  that  black 
together  will  come  among  themselves  for  first 
within  the  South,  and  they  will  well  decide 
what  they  will  wish  to  do.  And  then  ’tis  said 
that  they  will  call  for  thee  and  ask,  in  peace 
and  brother’s  love,  what  thou  wilt  do  for  them. 
I,  being  a sprite,  do  hap  to  know  these  things; 
so,  take  it  kind  in  me  to  give  thee  note  of  them. 


295 


A Letter  from  the  Dead. 

I ever  did  admire  thy  manly  self  and  feel  that, 
if  thou  once  was  treated  fair  by  all  the  world 
and  by  the  Negro,  too,  thou  then  wouldst  show 
thyself  a giant  friend,  and  ope  the  eyes  of  all. 
I cannot  say  that  thou  was  treated  wrong,  but 
I do  think  that  thou  hast  been  misjudged;  for, 
others  thought  that  thou  alone  wast  wrong  and 
they  themselves  were  clean.  They  all  have 
learned  to  lay  on  thee  the  curse  of  slavery’s 
sin,  and  the  Negro’s  burdens  of  latest  years 
were,  also,  laid  to  thee.  ’Tis  true,  thou  hast 
thy  share  of  all  these  damning  wrongs,  and 
well  I know  that  this  thou  wilt  not  seek  to  fly. 
But  is  there  none  beside  thyself  that’s  guilty 
too  with  thee?  I think  there  is,  and  think 
they  feel  it  now.  This  call  that  comes  to  thee 
from  Afric’s  sable  sons,  is  not  from  these  alone 
but  Hows  from  God  as  well. 

God,  Nature  and  all  else  Man,  now  come  to 
thee  and  say,  “White  man,  art  thou  ready  to 
deal  out  justice  fair  and  meet,  to  these  poor, 
struggling  men,  that,  now,  their  follies  have 
laid  aside  and  stand  upon  their  feet?  Canst 
thou  hope  for  justice  from  God,  if  thou’rt  not 
willing  to  grant  it  here  on  earth?  Thou  art  a 
praying  race,  and  prayest  that  God’s  will  be 


296 


ham  and  Dixie. 


done  on  earth,  as  same  is  done  in  heaven. 
Dost  thou  not  know  that  God’s  no  respecter  of 
persons,  and  that  it  is  His  certain  will  that 
Hum  shouldst  treat  thy  brother  just  as  thou 
wish  that  self-same  brother  should  also  deal 
with  thee?  If  these  poor  blacks  who’re  firm  and 
true,  beseech  thee  for  thy  grace,  which  grace 
shall  be  no  more  than  this,  that  thou  slialt 
ne'er  bestrew  their  path  with  monsters  black 
and  grim;  wilt  thou,  canst  thou  be  so  cold,  so 
mean,  so  low,  as  not  to  hear  their  earnest  cry, 
or  hearing,  not  perform?  Is’t  true  that  thou 
wilt  stop  thine  ears  and  turn  thy  heart  to  stone, 
when  sonls  of  God  and  God  himself  are  kneel- 
ing at  thy  throne?  Man!  What  art  thou  but 
weak  and  miry  clay?  Dost  thou  intend  to 
plant  thyself  against  the  world  of  men, 
'gainst  Nature  set  and  true,  'gainst  God,  the 
Father,  Ghost  and  Son?  But  let  me  say  no 
more;  for  it’s  but  wasting  breath  to  talk  to 
thee.  Thou  needst  no  words  from  Spirit’s  lips 
to  tell  thee  what  thou  art,  or  what  thyself  must 
do.  Full  well  thou  know'st  thy  duty  to  all 
mankind,  and  that  to  thee  and  God;  and  with 
thee,  to  know,  I trow,  is  but  to  do  and  act.  I 
trust  in  thee  so  well  that  I think  thou  wait’st 


A Letter  from  the  Dead. 


297 


only  for  the  Negro  to  show  himself  a man  and 
come  to  thee,  and  thou  wilt  grant  him  all  he 
needs.  There  are  some,  I know,  who'll  swear 
that  I am  wrong,  and  that  my  airy  sprite  will 
ne’er  behold  the  time  when  thou  wilt  treat  the 
Negro  right,  if  left  to  thine  own  self.  But 
this  I know,  that,  if  weak  men  must  make  thee 
do  the  thing  that’s  right,  thou  ne’er  wilt  do  so; 
for  equal  cannot  equal  force  to  act  against  his 
will.  I doubt  thee  not.  I know  thou  wantest 
peace  upon  thy  land,  and  too  desirest  glory 
yet  to  come.  Thou  need’st  far  more  the  aid 
that  men  in  black  can  give,  than  rot  and  ruin 
caused  by  tools  far  worse  than  men.  Again, 
thou  seekest  the  brain  and  skill  from  where  the 
North  Star  dances  red;  but  it’ll  ne’er  come  to 
thee,  till  Northern  men  have  ceased  to  doubt 
confusion’s  dearth,  which  follows  fast  ’pon  a 
simple  horde,  that  long  was  kept  from  rights, 
and  held  as  wood  and  stone.  But.  ’side  from 
these.  Humanity’s  tire  burns  warm  upon  the 
altar  of  thy  heart,  and  thou  canst  also  read  the 
Writing  on  the  Wall,  and  what  with  one,  or 
both,  or  all  of  these,  I know  thou  sure  wilt 
treat  the  Negro  right.  Then,  meet  in  marbled 
hall  this  Man  of  Black  and  list  to  what  he  has 


298 


Ham  and  Dixie. 


to  say,  and,  if  he  come  with  uncertain  and  fal- 
tering steps,  as  if  himself  not  knowing  what  to 
do — a part  of  him  for  one  thing  and  part  for 
something  else;  then  let  the  “coon”  alone  and 
leave  him  with  his  “cob.”  But,  if  he  come  with 
Union,  Power  and  Sense  and  state  his  plans  to 
thee  and  make  thee  know  his  wants;  then, 
meet  him  like  the  man  thou  art  and  say  him, 
yea  or  nay. 

So,  get  thee  ready,  fair  Southern  Friend;  for 
the  time  will  surely  come  when  thou  must 
meet  the  Issue  fair  and  shrink  not  from  thy 
turn.  These  things  are  all  as  God  hath  said, 
and  men  are  but  the  tools  He  uses;  so,  sad  in- 
deed is  the  lot  of  him  whom  God  commands 
and  he  refuses.  Being  far  above  thy  height, 
seeing  far  beyond  thy  scope;  I,  shady  sprite  of 
air,  inform  thee  now  what  shortly  must  be 
done.  So,  stand!  Be  ready!  When  the  time 
is  ripe,  prove  thou  th.yself  a man  and  win  the 
praise  of  men  and  gain  the  Love  of  God.  Now, 
Fare  thee  well! 

To  My  Black  Brother  of  the  Union  : 

I see  thy  face  of  sorrow,  and  I hear  thy  piti- 
ful groans;  and  my  bowels  move  sore  for  thee. 


299 


A Letter  from  the  Dead. 

T know  that  one  there  is — a trifling  fellow  he — 
who  talks  to  thee  with  sense,  and  tells  thee 
tliou  thyself  art  wrong,  and  'pon  thyself  thy  lot 
hast  brought.  He  says  that  thou  thy  face 
must  turn  toward  thy  neighbor  white,  and 
meet  and  plainly  tell  him  what  thyself  dost 
need  and  want,  and  this  must  ask  of  him.  I 
tell  thee,  black  man,  these  things  are  true,  and 
thou  must  them  obey.  If  e'er  thou  wish  to 
make  known  thyself;  thou  must  unite  as  one, 
show  thyself  in  manly  shape,  and  publish  thy 
request.  Xo  one  is  bound  to  give  tliee  care  in 
thy  present  halting  state,  wherein  thou  fight 
with  thine  own  parts  and  feebly  fight  thy 
friend  in  white,  who  hath  more  strength  than 
thou,  and  mocks  thy  weak  complaints  where 
thou  dost  show  no  “sand.”  If  thou  think  it 
meet  to  fight,  then  fight  and  die  and  be  done; 
but  if  thou  wilt  not  fight,  as  well  I know,  then 
run  no  more  thy  lip — just  meet  the  white  man 
face  to  face  and  talk  like  man  to  man.  When 
once  'tis  found  that  thou  thy  words  dost  mean 
and  that  thy  meaning  something  means,  thy 
friends  will  hear  thee  well  and  grant  thee  thy 
deserts.  Think  not  the  world's  against  thee 
because  thy  face  is  black,  and  because  thy  hair 


300 


Ham  and  Dixie. 


doth  crook;  there  are  blacker  things  than  thou 
that  men  do  warmly  crave,  and  many  things 
that  bend,  are  sought  by  Kings  and  Queens. 
Hence,  know  thou  well,  the  World  is  moved  by 
worth  and  use,  and  not  by  hue  and  shape. 
Black  man!  I beseech  thee,  now,  with  all  my 
spirit’s  power,  that  thou  unite  thyself  for  this 
thy  final  stand,  and  that,  from  source  to  end 
of  this  thy  part  to  play,  thou  prov’st  thyself  a 
brave  and  worthy  man.  The  call  to  thee  to 
come  to  judgment  ’pon  this  earthly  ball  is 
greater  test  to  thee  than  ’tis  to  him  that’s 
white.  If  thou,  in  truth,  dost  mean  to  rise  and 
art  glad  to  fix  thyself;  now  is  thy  time  to  prove 
if  thou  dost  mean  thy  words,  or  simply  tell 
the  lie. 

I note  thy  papers  full  of  ’buses  harsh  and 
hard  against  the  Southern  whites,  because 
thou  sayest  they  hold  thee  back  and  hang  thee 
’gainst  the  law.  It  shows  by  this  that  thou  art 
not  content  with  this  thy  lot.  If  this  is  true, 
prove  it  so  by  showing  forth  thy  strength,  and 
making  known  thy  cause.  Dost  thou  not  know 
that  talking  much  and  doing  naught  disgrace 
* thy  very  name;  and  men,  from  these,  will  learn 
quite  soon  that  thou  art  but  a fraud?  Brave 


A Letter  Jrom  the  Dead. 


301 

men  quarrel  not,  and  men  who  act  are  spare 
of  speech;  but  fools  and  cowards  will  talk  and 
roll  their  eves  and  wag-  their  heads  and  yet  can 
ne’er  achieve.  By  talking  thus  and  nothing- 
done,  the  white  man  doth  not  care  for  thee,  hut 
holds  thee  in  contempt;  just  as  thou  fear  no 
dog  that  barks  and  always  fails  to  bite.  For 
thine  own  sake,  please  stop  this  way  of  pouting 
out  thy  lips  and  spreading  back  thy  mouth  and 
shaking  thy  head  and  clenching  thy  fist  and 
yet  retreating  backward,  and  stopping  and 
doubting  and  quarreling  with  thyself  and 
starting  ahead  again,  and  then  stopping  and 
whining  and  cursing  and  talking  to  thyself 
and  turning  around  and  running  for  help  and 
then  turning  back  again  to  thy  same  old  place 
and  fighting  the  air  and  grinning  and  showing 
thyself  the  fool.  Do  what  thou’rt  going  to  do 
and  not  be  always  at  it.  Strike  with  a whole 
arm  blow,  that  others  thy  strength  may  know, 
and  then  respect  thee  for  it.  Blame  no  man 
for  doing  aught  to  thee  that  thou  thyself  didst 
give  him  cause  to  do.  If  thou  art  cause  for 
others’  acts  then  are  those  acts  thine  own,  and 
they  who  act  are  but  the  tools  through  which 
thine  acts  are  done.  Then,  blame  no  one  for 


302 


Ham  and  Dixie. 


thine  own  acts;  for  thou  must  stand  or  fail 
upon  thine  acts’alone.  Then,  Dust  of  Black, 
come  thou  in  full  array  to  public  call,  and  let 
thy  white  friend  meet  thee  there,  as  king  meet 
king  on  board  of  chess,  or  man  meet  man  on 
common  ground.  If  tliou’lt  not  ’rouse  thyself, 
and  do  as  I have  bid;  then  lie  upon  thy  back 
and  take  the  worst  that  comes.  Perhaps,  thou 
thinkest  thou’rt  made  to  bear  and  talk  and  do 
naught  for  thyself.  If  this  is  thy  size,  then 
claim  no  more  the  bones  this  shade  did  some 
time  own,  nor  claim  the  shade  itself,  for  here's 
nor  race,  nor  hue,  nor  form.  Nor,  will  1 claim 
thee  as  my  own,  if  thou  hast  grown  so  frail,  so 
low,  so  much  like  stone.  But  I do  hope  and 
well  do  know  that  thou  hast  stuff  in  thee,  and 
when  thou’rt  full  aroused,  no  man  with  blood 
can  dare  whit  more  than  thou. 

O,  how  I love  thee!  E’en  in  my  spirit-state, 
I feel  or  think  I feel  my  blood  begins  to  boil 
and  heart  begins  to  throb  and  brain  begins  to 
burn,  when  I think  of  thee  and  think  of  thine 
humble  state.  I would  my  race  did  bear  the 
name  of  Trojans,  or  that  of  Spartans,  or  that 
of  Romans,  and,  then,  would  I cease  to  fear 
for  it.  But,  the  time  will  come  when  thou 


The  G urtain  Falls. 


303 


shalt  wear  a name  as  grand  as  these;  but  not 
until  thou  do  the  deeds  they  did.  For,  heroes 
are  not  made  by  talk  or  beauty,  hue  or  hair,  or 
any  such  painted  stuff;  but  by  hearts  that  are 
brave  and  pure  and  fear  not  when  they  die. 

Black  Man!  Think  on  these  things  and 
write  thy  Name  in  Gold;  for  I may  yet  some 
day  come  back  to  earth  and  thy  great  work 
behold.  Till  then;  Fare  thee  well! 


CHAPTER  XIII. 


THE  CURTAIN  FALLS. 

ACT  I. 

SCENE  1. 

There  lies  before  us  a large  cotton-field  on 
one  of  our  Southern  plantations.  The  rows 
are  long,  the  grass  is  green  and  thick,  and  the 
cotton  is  eight  or  ten  inches  high  A Negro, 
black  as  the  ace  of  spades,  stands  at  one  end  of 
a row,  leaning  lazily  on  his  plow;  the  plow- 
mule,  now  and  then,  nibbles  at  a bunch  of 
grass  between  the  rows.  The  Negro  is  rigged 


i 


304  Ham  and  Dixie. 

up  with  three  articles  of  clothing  to  hide  his 
black  skin  from  the  burning  sun;  namely,  hat, 
shirt  and  trousers.  All  these  are  torn  and 
hanging,  and  Nature’s  covering  is  often  seen 
where  Art  fails  to  perform  its  part.  The  day 
is  hot  and  sultry;  not  even  the  slightest  breeze 
is  felt.  The  very  sand  is  dry  and  hot  as  ashes. 
The  heat  itself  can  almost  be  seen  as  the  air 
seems  to  simmer  and  boil,  and  the  plants  and 
trees  curl  their  leaves  as  if  to  wither  away. 

The  stillness  is  now  broken.  The  Negro 
straightens  out  his  relaxed  limbs,  draws  the 
reins  firmly,  cracks  the  whip  and  shouts  out 
roughly,  “Git  up,  mule!”  to  which  he  appends 
the  following  soliloquy : “Git  up,  Kit!  You'll 
eat  and  eat  and  eat,  and,  dog-gone  yer,  I kant 
git  yer  ter  move  when  I wants  yer  ter.  You  is 
de  dad-blamedest  mule  dat  eber  backed  his 
yaze.  H’yah,  it’s  ’mos’  dinnah  and  Massa’ll 
soon  be  h’yah  an'  I ain't  got  my  tas’  done  yit, 
an’  all  on  account  ob  yer  own  hell-fired  lazi- 
ness!”- Here  he  pops  his  whip  and  continues: 
“Dis  is  a debil  ob  a how-cum-dat,  for  me,  pore 
niggah,  to  be  workin'  my  pore  black  sef  all  out 
ob  brelf  in  dis  hot  sun,  while  de  white  man 
settin'  in  de  pariah  fannin’  liissef  like  Big  Ike, 


The  Curtain  Falls. 


305 


and  habin’  mo-gabs  to  wurk  for  him.  H’yah’s 
me,  half-naked,  half-starbin'  and  wurk  in’  from 
sunrise  to  sundown,  from  year  in  to  year  out 
and  gittin’  not  a God’s  ting.  Yer  call  dat 
right?  Yer  call  dat  far?  Yer  call  dat  jestuni? 
Ef  it  ar.  I'll  be  dogged  ef  1 kin  see  it  dat  ar  way. 
Ef  we  pore  niggahs — go  ’long,  mule,  yer  lazy, 
triflin’,  stumpy-tailed,  bandy-shanked,  lop- 
sided debil,  you! — ef  we  pore  niggahs  had  de 
sense  de  white  folks  was  born  wid,  we  wouldn't 
stan’  it — yer  h'yar  me,  people?  We  wouldn’t 
stan’  it!  Ivase,  nobody  nebber  was  made  to 
rule  ober  nobody,  nohow — g’lang,  sah! — I h’yar 
dem  say  dat  de  Yankees  is  gwine  ter  cum  down 
h’yar  an’  bresh  out  de  white  folks  an’  tun  de 
niggahs  free.  Ki!  I'll  nebber  b'lebe  it  in  de 
work,  Massa  gwine  let  de  Yankee-man  cum 
h’yar,  dribe  him  out  o’  'ill  own  house  and  lan’ 
and  tun  we  pore  niggahs  free?  Nebber  in  dis 
work;  neder  in  de  torrer  one.  Whah  de 
Yankee  kare  ’bout  we,  black  niggahs?  H'm! 
De  Yankee  settin’  up  yonder  in  ’ih  blue  coat 
and  'ih  shine  button,  sah,  and  eatin’  ’ill  hard 
tax  and  smackin’  ’ih  rnout  an’  lookin'  ’roun’ 
and  habin’  'ih  good  time,  an"  all  dis  yer — 
Pshaw!  whah  you  'spose  he  kare  "bout  pore  we? 


306 


Ham  and  Dixie. 


Tell  me  dat!  Kant  tell  me  nuffin;  niggah  wool 
too  short — Whoa,  mule!  I wonder  ef  de  boss- 
man  ain’t  cornin’?  My  limbs  fairly  ake,  an’  I 
feel  so  stiff  'bout  my  jints  dat  I kin  hardly  put 
one  foot  before  de  odder.  I b'lebe  I’ll  jis — - 
Whoa,  mule,  I say! — I'll  jis  crawl  up  in  de 
shade  under  dat  ar  big  hiok’ry  an’  res'  my 
bones  a minnit — Mule,  yer  kin  stay  h’yar  and 
switch  yer  tail  ’tell  I cum  back.” 

Here  the  Negro  lies  down  in  the  shade,  with 
his  heels  cocked  up  in  the  air.  He  is  fanning 
his  sweaty  face  with  his  ragged  hat,  and,  feel- 
ing himself  secure  from  intrusion,  thus  con- 
tinues: “Sweet  Canaan!  dis  is  libin’,  sho’s  yer 
born.  I don’t  blame  de  white  folks  fer  habin’ 
niggahs  to  wurk  in  de  hot  sun  and  dey  layin’ 
back  in  de  shade.  I would  do  de  same  ting. 
Who  wouldn’t?  But  wouldn’t  I hab  a boss 
time,  do?  I'd  whip  niggahs  fer  fun  and  make 
’em  wurk  like  dogs.  Good  ting  I de  niggah 
and  leant  own  nobody — Spears  to  me  I h’yar 
somefin’  in  de  bush;  but  no,  I reckin’  not; 
Massa  Tom  ain’t  coinin’  dis  time  o’  day — so  I 
got  de  whole  ting  to  myself.  He!  He!  He! 
Ain’t  I de  sharp  niggah,  do?  De  ole  folks  alius 
tole  me  I was  born  foot-foremos’ ; but  I nebber 


The  Curtain  Falls. 


307 


did  b’lebe  ’em.  But,  I know  one  ting,  de  white 
folks  kin  nebber  git  ahead  ob  dis  tar-baby;  no, 
sah,  yer  kin  bet  yer  boots  on  dat!  Well,  I feel 
Icin’  o’  rested  and  supple  in  de  jints — I nebber 
was  a niggah  to  stan’  still  long,  ’cos  God  knows 
dere  ain’t  a lazy  bone  under  dis  black  hide — so 
I b'lebe  I’ll  git  up  and  try  dat  ar  back  double- 
shuffle dat  dat  Yirginny  coon  tuk  off  so  cute 
'todder  night  at  Yaller  Jane’s  supper.”  Here 
he  rises  and  gets  himself  in  attitude  for  his 
forthcoming  feat.  “Let  me  see  how  she  goes!” 
Here  he  sings  and  dances  until  a cloud  of  dust 
is  raised.  The  words  of  the  song  are  as 
follows: 

“Swing  around,  Miss  ’Liza  Jane, 

Swing  around,  Miss  ’Liza  Jane, 

Swing  all  around  and  slight  no  one; 

Swing  around,  Miss  ’Liza  Jane, 

Swing  your  lobber,  tight  and  fas’. 

Swing  around,  Miss  ’Liza  Jane” — 

“You  black  rascal,  ye!  Git  to  thet  mewl  and 
double-quick  up  them  rows,  or  I’ll  peel  the  last 
inch  o’  hide  off  o’  ye !”  comes  suddenly  from  the 
boss  man,  as  he  strikes  Black  Jim  a few  sharp 
cuts  with  his  whip  across  the  neck.  “Yes,  sah, 
Massah;  yes,  sah,  Massah.  Dis  niggah  alius 
was  a blamed  fool,  sah,  leabin’  de  white  folks’ 


308 


Ham  and  Dixie. 


wurk  fur  tie  shade.  Whah  bizness  niggali  got 
wid  shade,  sah!  Git  up,  mule!”  excitedly  re- 
turns the  Negro,  as  he  rubs  his  neck  and  picks 
up  the  reins  like  a squirrel. 

SCENE  2. 

A heavy  barn-loft  door  is  Hung  wide  open. 
Let  us  take  a peep  within.  Bales  of  freshly- 
cut  hay  piled  up  around  the  corners,  barrels  of 
corn,  sacks  of  meal  and  bran,  straw,  boxes, 
jugs,  ropes,  harness,  old  boots,  screeching  rats, 
red  roaches,  and  a hundred  and  one  other 
“plunder”  that  generally  make  up  the  contents 
of  an  old-fashioned  barn-loft  of  the  South, 
greet  our  eyes  and  regale  us  with  the  odor  and 
mal-odor  of  such  varied  stock.  Presently,  a 
horizontal  slat  in  the  partition  door  is  slided 
back  by  a dexterous  movement  of  some  one’s 
hand  from  without;  the  door  is  opened  and  the 
intruder  enters,  stumbling  over  boxes  and 
tangling  himself  among  ropes  and  bags,  and 
finally  tumbles  heels  over  head  on  some  loose 
straw  piled  up  in  a corner. 

“Golly,  do!  But  wouldn’t  I hab  cotched  it 
ef  it  hadn’t  'a  bin  fer  dis  mareiful  straw  pile?” 
The  speaker  was  none  other  than  Black  Jim, 


The  Curtain  Falls. 


309 


whom  we  have  met  before  in  a certain  cotton- 
held,  and  whom  we  have  recently  left  under 
rather  unpleasant  circumstances.  Nothing 
daunted  by  his  gymnastic  gyrations  just  per- 
formed, Jim  takes  out  a blue-backed  Webster, 
without  any  back  at  all,  and  thus  begins  to 
spell  out  the  ‘‘First  Principles:”  “Dis  is  a,  an’ 
dat's  b,  a-b,  ab;  den,  a-c,  ac;  an’  a-d,  ad;  an’ 
a-f,  af;  an’  a-g,  ag;  an’ — dog-gone  dese  blasted 
skeeters,  ’pears  to  me  dey  is  alius  arter  pore 
me,  ’pref’rence  to  dem  wot  kin  able  to  hab 
skeeter  nets  an'  tings!  Well,  I b'lebe  I knows 
dat  ar;  so.  I'll  tun  ober  to  whar  it  curns  nigh 
puzzlin'  de  white  folks.”  He  reads:  “I — see — 
de — o-l-d,  ole,  hen.  I — see — de — Ki!  I b’lebe 
T's  on  de  same  line!  I tort  sho  dat  Massa  Roy 
would  ’a  bin  h'yar  'fore  dis  yer,  ter  help  me 
wid  dese  yer  grammatics."  Some  one  is  com- 
ing up  the  barn  steps  and  a low,  familiar 
whistle  is  heard.  “Dat’s  dat  ar  boy,  now,” 
soliloquizes  Black  Jim.  God  bress  Massa  Roy! 
’Ik  'pears  to  me  like  ’ih  lob  niggahs  same  as 
white  'uns.  Dat  ar  young  ’un  is  gwine  ter 
heben — yer  h’yar  me,  folkses?  Gwine  dar, 
sho!” 


310 


Ham  and  Dixie. 


The  door  opens  and  a bright,  curly-headed 
hoy  of  eight  or  ten  summers,  enters  the  loft  and 
takes  a seat  on  a box  near  Black  Jim,  and  says: 
“Hello,  Jim,  old  boy!  How  are  you  getting  on 
with  that  lesson?  I was  a little  late  to-day.  I 
had  to  go  on  an  errand  for  papa;  but  I hope 
you  have  been  making  good  use  of  your  time.” 
“Lor’,  honey,  I’se  been  tryin’  de  ole  hen,  when 
I heered  you  cornin’  up-stars  an’  a-gibin’  de 
permiliar  whistle  to  gi’  me  warnin’.  Massa 
Roy,  I’se  been  a-tinkin’  on  a bery  serus  ques- 
ting jis  before  yer  cum  frue  de  door  dar  a 
minit  ago.”  “Why,  what  is  it,  Jim?  I didn’t 
think  you  ever  troubled  yourself  much  about 
serious  questions;  your  education  does  not 
agree  with  you,  T fear,”  says  Master  Roy, 
laughing  over  his  own  idea  of  the  situation, 
until  his  face  is  as  red  and  rosy  as  an  apple. 

“Massa,  I tort  how  bad  it  mout  be  fer  you,  ef 
Massa  Haynes  would  cotch  us.  I don’t  min’ 
mysef;  kase  my  hide  is  black  and  tuff,  an’, 
God  knows,  I wouldn’t  kare  ’bout  a breshin’, 
now  and  den,  ef  I only  kin  git  a little  lamin’  so 
dat  I kin  read  de  Bible  an’  de  nusepaper,  once 
in  de  while.  I h’yar  dem  say  dat  we  black  ’uns 
is  gwine  ter  be  free  arter  awhile,  an’,  ef  dat 


The  Curtain  Falls. 


311 


ar  am  true”  Here  the  Negro  as  suddenly 
interrupted  by  the  appearance  of  Mr.  Haynes, 
the  father  of  Roy,  and  the  owner  of  Jim 
himself. 

Mr.  Haynes  had  been  an  unseen  listener  and 
spectator  of  everything  that  had  passed,  and 
had  decided  not  to  molest  the  pair  at  that 
time;  but  when  he  heard  the  unfortunate 
Negro  begin  to  discuss  his  freedom  and  his 
preparation  therefor,  his  hot  blood  rushed  to 
his  face  and  he  sprang  out  of  his  hiding  place 
before  he  even  knew  it  himself.  Straightening 
himself  up,  while  his  eyes  flash  like  wildfire, 
he  thus  begins:  “ Roy,  how  many  times  have  I 
told  you  not  to  teach  these  black  brutes  how 
to  read?  Do  you  not  know  that  this  is  against 
the  very  law  and  policy  of  our  government? 
Besides,  what  good  will  it  ever  accomplish  to 
have  these  things  able  to  read  and  write?  As 
slaves,  they  are  far  better  without  any  learn- 
ing; and  the.y  never  will  be  free.  God  does  not 
intend  that  these  creatures  shall  be  free  and 
possessed  of  learning.  Why,  the  very  idea  is 
foolish  and  unnatural.  It  is  a positive  injury 
to  teach  them  anything  except  obedience  to 
their  masters  and  how  to  work  hard  and  un- 


312 


Ham  and  Dixie. 


ceasingly  for  those  who  have  the  care  over 
them.  1 will  not  endure  any  Nigger  School 
on  my  plantation,  and,  so,  I may  as  well  begin 
now  to  break  it  up.  Get  up,  Roy,  and  go 
home  to  your  mother  and  I will  see  about  your 
punishment  later.  (Exit  Roy.) 

Hand  me  that  book,  you  black  dog!  Books 
are  not  made  for  niggers.  Your  books  are 
the  hoe  and  the  axe  and  the  plow!  Jim, 
who  has  been  telling  you  about  you  black 
folks  getting  your  freedom?  Answer  me, 
you  dirty  pup!’’  says  Mr.  Haynes  gruffly,  at 
the  same  time  kicking  the  Negro  on  the  shin. 
“Dunno,  Massa,”  answers  Jim,  innocently: 
“specs  I’se  been  a dreamin’  dat  ar.  Don’t  tink 
I b’lebe  sich  trash  as  dat,  Massa;  fer  I knows 
dat  we  poor  niggahs  was  made  fer  notin’  else 
but  to  wurk  fer  you  white  folks,  an’  niggahs 
will  always  be  niggahs,  as  long  as  de  sun 
shines,  Massa.”  “Get  up!  you  black  beast,  and 
meet  me  this  evening  at  the  old  gin  house  when 
you  are  through  with  your  day’s  work.  I will 
teach  you  niggers  your  freedom!”  (Exit  Jim.) 

“The  idea  of  this  mongrel  race,”  continuing 
Mr.  Haynes  to  himself,  “wanting  to  get  an 
education,  and  talking  about  their  freedom! 


313 


The  Curtain  Falls 

They  will  never  be  free;  they  were  never  made 
to  be  free,  and  it  is  all  foolishness  to  think 
about  their  ever  being  free.  Did  not  God  him- 
self make  them  black  and  ugly  and  rough  and 
degraded?  Why  should  we  men  try  to  undo 
what  God  has  done,  by  even  thinking  of  giving 
these  brutes  their  freedom?  For  my  part,  I 
doubt  they  have  souls;  at  any  rate,  they  have 
no  rights  that  white  men  are  bound  to  respect.” 

SCENE  3. 

The  old  gin-house,  with  its  heavy  and  clumsy 
machinery,  bursts  upon  our  view.  The  mas- 
sive oaken  door  of  one  of  its  apartments  which 
is  used  in  ginning  time  to  pack  seeds  in,  is 
swung  wide  open,  and  we  behold  a large,  empty 
room,  with  dirt-daubers’  houses  lodged  about 
the  walls  and  spider-webs  stretched  all  under 
the  ceiling  and  in  the  cracks  and  corners  of  the 
sides  of  the  room.  From  the  center  of  the 
ceiling  hang  the  arms  of  an  old  rusty  scale  that 
has  been  used  for  weighing  cotton  and  seeds 
and  other  farm-products. 

The  room,  otherwise  dark  as  night,  is  now 
lighted  by  the  opening  of  a small  square  in  the 
west  end  of  the  walls,  through  which  aperture, 


314 


Ham  and  Dixie. 


lingering  beams  of  the  now  departing  sun  flash 
into  the  apartment,  revealing  the  objects  just 
described  and  also  ten  thousand  particles  of 
dust  which  float  about  in  the  sunbeams,  like 
tinjr  insects  on  the  wing.  In  the  corner  of  the 
room,  crouched  on  the  floor,  sits  Black  Jim, 
faithful  to  his  appointment,  with  his  head  hung 
down  and  his  arms  folded  quietly  over  his 
broad  chest  which  is  heaving  up  and  down  like 
the  tide  of  the  deep  blue  sea.  Noises  are  heard 
on  the  outside,  and,  in  a moment,  there  stand 
before  us,  in  the  center  of  the  room,  the  burly 
forms  of  two  white  men.  The  one  we  have 
met  before  in  a barn-loft,  in  the  role  of  eaves- 
dropper, spy  and  anti-freedom  lecturer;  the 
other  we  may  also  remember  as  the  overseer 
who,  some  time  ago,  caught  our  black  here 
under  the  shade  of  a hickory  tree,  shuffling  and 
singing  in  pure  African  style. 

The  men,  for  a brief  interval,  keep  up  a 
conversation  as  follows:  “Mr.  Haynes,”  says 
the  red-faced  driver,  puffing  away  at  his  pipe, 
“I  hev  had  a lot  o’  dealin’s  wid  niggers,  and  I 
tell  ye,  pint  blank,  thar  ain’t  no  gittin’  along 
wid  ’em  ’ithout  a putty  val’able  supply  o’  cold 
timber.  Yer  see,  I used  to  boss  a plantation 


The  Curtain  Fa’ls. 


315 


away  down  in  ther  Loozi-anner  bottoms,  an’  I 
reck'n  I orter  know  what  I’m  a talkin’  about. 
They  alius  chuse  me  fer  a boss.  Why?  ’Cos 
I’ve  got  long  arms  an'  hard  muscle,  an’  knows 
what  to  do  with  a whip.  Talk  about  yer 
nigger  drivers!  They  ain't  in  it.  Nigger’s 
got  no  slight  in  a usin'  o'  ther  lash.  Damned 
me  ef  I kant  lay  ther  hide  open  at  every  crack. 
Talkin'  'bout  yer  boy,  Jim,  I tell  ye  now,  ye 
better  gire  him  a genteel  dose  of  it  this  time, 
for  shure.  He’s  one  o’  those  niggers  that’s 
alius  a broodin’  over  soinefin  an’  a talkin’  to 
himself,  an’  thet’s  a bad  sign,  in  a nigger.  It 
shows  thet  he  ain't  satisfied  wid  good  treat- 
ment. an'  some  o'  these  days,  will  wanter  give 
yer  the  jump.  Yes,  sir,  ther  hiek'ry  an'  ther 
cowhide  air  the  pets  to  cool  down  a nigger 
what's  persumin’  on  giftin’  out  o'  his  place, 
an'  it  takes  jist  sich  a white  man  as  Tom  Jones 
to  lay  it  on.” 

Feeling  elated  over  this  eloquent  and  learned 
speech,  the  said  Tom  Jones  continues  puffing 
away  at  his  pipe  and  to  await  the  effect  of  his 
masterly  delivery  upon  Mr.  Haynes.  “Well, 
Jones,  I believe  you  are  right,  and  feel  sure 
that  you  are  a master  in  your  line.  I have  al 


316 


Ham  and  Dixie 


ways  desired  to  treat  my  black  ’nns  decently, 
if  they  will  let  me.  But  when  a black  cur  is 
seeking-  after  an  education  and  wants  to  read 
newspapers  and  is  talking  about  the  freedom 
of  his  race,  it  is  high  time  to  set  him  back  a 
step  or  two  and  make  him  know  exactly  who 
he  is  and  how  far  he  must  go.  What  do  you 
say  about  it,  Jim?  Talk,  sir!  you  ugly  wretch, 
and  tell  us  what  to  do  with  a nigger  that  has 
got  out  of  his  place  and  wants  to  be  a white 
man!”  Jim  passes  his  right  hand  slowly 
through  his  black  wool  and,  still  keeping 
his  head  down,  says:  “Anyting  you  say, 
Massa,  I agrees  ter.  Ef  yer  says  a nigger 
ought  ter  be  roasted  alive  fer  wantin’  to  read 
a little  fer  his  own  reckerection,  it  must  be 
right.  Kase  you'se  a white  man,  you  is,  and 
orter  know  right  from  wrong.  But,  Massa, 
it  is  mouty  hard  fer  we  black  ’uns — rnouty 
hard ; and  sometimes  I don’t  keer  how  soon  de 
chariot  will  come  down  from  Heben  and  tek 
up  pore  black  Jim  into  de  clouds.  It  ’pears 
ter  me  dat  it  is  mout.y  strange  fer  God  to  ’low 
de  black  sheep  in  de  foal  to  suffer  all  de  hard- 
ship ob  dis  life,  while  ’ih  wool  is  jis  as  good  as 
de  white  ’uns.  But  ye  white  folks  read  an’ 


The  Curtain  Falls 


317 


preach  de  gospil  ob  righteousness  an’  says  fer 
us  niggahs  to  'bey  our  masters,  an'  dat's  all 
de  gospil  fer  we.  How  dat?  De  white  man 
kin  tek  all  de  gospil  an’  de  lan’  an’  de  good 
time,  an'  jis  lebe  de  niggah  one  claw  ob  de 
gospil  an’  de  hard  wurk  an’  de  bull-whip?” 

Here,  Black  Jim,  who,  deep  down  in  his  soul, 
knew  no  such  thing  as  fear,  and,  being  now 
thoroughly  moved  with  long-pent-up  feelings, 
stood  upon  his  feet,  while  the  white  men,  as: 
tonished  at  the  turn  of  affairs,  are  momentarily 
paralyzed.  Jim  thus  continues:  “Yes,  Massa, 
yer  kin  whip  me  jis  as  long  as  yer  pleze  an’  jis 
as  hard  as  yer  pleze;  but  yer’ll  neber  skeer  dis 
black  niggah,  as  long  as  he  kin  draw  breff  an’ 
move  a bone.  1 hab  sarbed  yer,  year  in  an’ 
year  out,  and  all  dis  bekase  you  is  white  an’  I 
is  black.  Who  gi’  you  de  right  ter  dribe  me 
an’  beat  on  my  pore  bones  ’twell  dey  feel  like 
lead  an’  ’twell  I kant  lift  one  foot  before 
t’odder?  Ain’t  I a man  jis  like  you?  Habn’t 
I got  a soul  and  ain’t  my  soul  as  white  as 
your’n?  Didn't  de  good  Lord  heng  on  de  Ro- 
man cross  fer  me  as  well  as  fer  you?  An’ 
when  we  dat’s  gwine  ter  Heben,  gits  clar,  won’t 
de  white  'uns  an’  de  black  ’uns  all  fall  down 


318 


Ham  and  Dixie. 


togedder  before  de  Big  White  Trone  an’  cry 
out,  ‘Holy?’  Yes,  Massa,  yer  may  do  what  you 
pleze  wid  me,  but  sumfin  tells  me  as  plain  as 
I see  you  now,  dat  de  niggahs  is  all  gwine  ter 
be  free,  an’  one  day  more  dan  all  we’s  gwine  ter 
git  dat  jestem  dat  de  good  Lord  has  sabed  up 
fer  us.  You  hy’ar  me?  De  sword  ob  jestem  am 
hangin’  ober  yer,  an’  de  Righteous  King  is 
gwine  ter  let  it  fall  one  o’  dese  mornin’  ’pon  top 
yer  head;  an’  yer  gwine  ter  be  glad  ter  tun  de 
poor  niggah  free!” 

These  last  words  are  spoken  by  Jim  with  one 
finger  pointing  directly  toward  the  faces  of  the 
white  men,  who  had  been  completely  overcome 
by  Jim’s  earnestness  and  boldness.  Now, 
they  recover  themselves,  and  suddenly,  wild 
with  rage,  they  both  spring  upon  the  Negro 
before  they  realize  what  they  are  doing.  Mr. 
Haynes,  at  length,  regaining  control  of  himself, 
thus  addresses  the  red-faced  catch-dog  at  his 
side:  “Jones,  I want  you  to  string  up  this 
nigger  and  give  him  a thousand  lashes  on  his 
naked  hide.  I’ll  be  damned  if  I’ll  take  this 
from  a white  man !” 

Poor  Jim’s  shirt  is  torn  off  and  he  is  strung 
up  like  a hog  to  the  ceiling,  and  upon  his 


The  Curtain  Falls. 


319 


naked  skin  the  mighty  blows  of  the  now  en- 
raged Jones  begin  to  fall.  Soon,  the  red  blood 
is  dripping  down  upon  the  floor,  the  precious 
blood  for  which  Christ  spilled  his  own  to  save. 
The  blows  ring  out  on  the  silent  air  in  sicken- 
ing, doleful  sounds,  as  they  fall  from  the 
hands  of  the  white  giant  who  is  now  surpass- 
ing all  of  his  past  exploits  in  his  degraded  pro- 
fession. Not  a moan  breaks  forth  from  the 
lips  of  the  noble  black,  whose  body  swings  to 
and  fro  as  the  terrible  blows  fall  upon  it.  The 
skin  is  bursting  all  over  and  the  blood  is  still 
pouring  out  like  water,  and  the  white  men  are 
cursing  and  foaming  like  demons,  and  the  very 
Devil  himself,  from  the  blackest  corner  of  the 
room,  is  cheering  on  the  work  with  eyeballs  of 
tire,  while  his  forked  tail  is  lashing  in  fiendish 
delight. 


ACT  II. 

SCENE  1. 

We  hear  whooping  and  laughing  within,  as 
if  some  one  is  in  a high  state  of  enjoyment. 
The  curtain  is  lifted.  Behold  the  scene!  We 
are  glad  to  see  once  more  our  hero  whom  we 


320 


Ham  and  Dixie, 


left  years  ago  strung  up  ’twixt  the  heaven  and 
the  earth  and  bleeding  to  death.  Providence 
has  evidently  spared  this  strange  creature  for 
some  good  purpose  which  we  hope  will  one  day 
be  made  known  to  us.  Yes;  there  is  no  doubt 
about  it.  Before  us,  in  the  back  part  of  a 
room,  stands  Black  Jim.  For  the  first  time  in 
his  life,  he  wears  a pair  of  well-blacked  shoes, 
an  untorn  pair  of  trousers,  a clean 'shirt,  a new 
coat,  and  hair  nicely  combed.  He  looks  re- 
spectable, and  is  also  as  proud  and  happy  as 
he  appears.  Jim  has  been  laughing  and  talk- 
ing to  himself  and  this  was  the  cause  of  the 
merriment  we  have  just  now  heard. 

But,  hold!  Jim  is  advancing  toward  us. 
Let  us  see  what  he  is  going  to  do  and  listen  to 
what  he  is  going  to  say.  He  stops.  He  stands 
upon  the  floor  of  a nicely  built  log  cabin.  On 
the  hearthstone  are  cooking  utensils  clean  and 
bright;  in  the  center  of  the  room  is  a table  on 
which  is  spread  a white  cloth;  in  the  corner  is 
a bed  neatly  laid  with  a beautifully-colored 
coverlet  tucked  in  snugly  all  around;  skin- 
bottomed  chairs  are  arranged  about  the  room 
in  perfect  order,  and  a large  open-arm  chair  is 
in  front  of  the  fire-place.  Jim’s  face  is  radiant 


The  Curtain  Falls. 


321 


with  smiles  and  we  can  plainly  see  the  even 
edges  of  his  pearl-white  teeth.  He  is  so  full 
of  himself  that  he  cannot  restrain  his  joy,  and 
we  must  now  let  him  do  his  own  talking,  which 
is  to  be  carried  on  without  any  human  listener 
except  ourselves.  Listen!  “Bress  de  Lord! 
Black  Jim  am  free  at  las’!  Is  dis  me,  do?  Is 
dis  me-  or  is  dis  Ponipey?  Is  dis  me  or  does  I 
jis  tink  it’s  me?  Is  I dreamin’  or  is  I wake? 
Kin  a man  dream  while  he  is  wake,  or  kin  he  be 
wake  an’  den  dream?  Who  is  me?  Dey  tell 
me  I is  free.  Kin  dere  be  sich  a ting  as  a free 
niggah?  Is  I niggah  or  white  folks?  Man! 
I must  be  niggah ! Look  at  my  skin ! Look  at 
my  har!  Well,  ef  yer  niggah,  how  cum  yer 
free?  Dat’s  de  ting.  How  cum  I free  an’  den 
niggah?  Niggah  free!  How  dat?  Well,  I 
kant  mek  it  out;  but  I’m  sho  I’se  free  an’  den 
niggah,  too.  Bress  de  Lord!  Niggah  Jim 
free!  Massa  Lincum  done  writ  de  letter  and  de 
nuse  done  come  an’  Jim  done  free!  Teng  God 
an’  bress  de  Lord!  I’se  free  sho’s  yer  born. 
Chilian!  I’se  free!  Yer  hy’ar  me?  Dis  is  de 
time  I’se  been  long  lookin’  fer,  an’  it’s  done 
hy’ar,  an’  I’se  done  free.  Praise  de  Lord!’’ 


322 


Ham  and  Dixie. 


Here  Jim  gets  down  on  liis  knees,  puts  liis 
hands  to  his  ears,  sways  liis  body  to  and  fro, 
and  prays  until  the  tears  run  down  upon  his 
cheeks.  This  is  his  prayer:  “O,  Fadder  in 
Heben  dis  monin’  I cum  to  dee,  knee-bent  an’ 
body-bowed,  an’  tenks  dee  fer  settin’  my  pore 
black  body  free.  I tenks  dee  fer  Massa  Lincum 
an’  fer  de  White  House  an’  fer  Massa  Grant,  an’ 
fer  de  pen  dat  Massa  Lincum  writ  de  letter  wid 
an’  fer  de  wah  dat  whereby  dis  pore  niggah 
am  free!  O,  my  King,  dou  dat  wurk  whar  no 
man  kin  bender;  kin  pull  down  whar  no  man 
kin  buil’  up;  kin  buil’  up  whar  no  man  kin  pull 
down;  kin  pull  down  de  man  wat’s  tryin’  to 
buil’  up;  kin  buil’  up  de  man  wat’s  tryin’  to 
pull  down.  Jerry  Myer’s  King!  Pitch  in  to  dy 
golden  chariot  dat’s  drawn  by  horses  o’  win’  an’ 
pull  back  de  top,  so  dat  dou  kin  see  dy  way  clar, 
clean  from  de  Big  White  Trone  down  to  de 
middle  o’  Georgy.  Cum  right  true  de  air  like 
Tunder  in  de  Camp  o’  Zion,  an’  bress  dis  pore 
niggah  soul.  I tenks  dee  agin  an’  agin  fer 
freedom;  fer  a chance  to  praise  dee  an’  to  do  dy 
will  an’  fer  dis  blessed  mornin’  o’  resurrec- 
slium.  O,  my  Hebenly  Fadder,  dis  mornin’ 
help  dis  pore  niggah  to  do  dy  will  an’  to  stay 


The  Curtain  Falls. 


323 


free  'twell  Brer  Gabriel  blow  de  cow-born,  an’ 
tell  all  de  niggabs  to  git  ready  fer  to  fly.  O, 
Fadder,  sabe  me  a par  ob  shinin’  wings  away 
back  dar  in  glory,  and  when  de  time  cum  fer  me 
to  put  on  dem  golden  slippers  an’  war  dat  star- 
white  crown,  den  sen’  me  dem  wings  so  dat  I 
kin  fly  frue  de  air  an’  reach  de  trone  in  time  to 
crown  dee  Lord  ob  all.  Furdermore  an’  whar- 
fore,  I pray  dat  dou  would  also  sot  my  soul 
free  an’  place  her  on  de  rocks  ob  eternal  ages 
so  dat  de  wabes  ob  de  Massassep  kin  nebber 
wash  him  off  agin.  O,  Fadder,  keep  me  on  de 
back  o’  dy  hand  an’  under  de  ’struction  ob  dy 
suspectin'  wing.  Keep  me  in  de  narrer  pa.ff  dat 
leads  off  frue  glory  an’  pull  me  down  de  broad 
road  o’  detection.  Keep  de  white  man  in  ’ih 
place,  an’  let  de  niggah  spread  like  a gum-tree 
in  de  swamp.  O,  my  Fadder,  I tenks  le  fer 
all  dat  an’  fer  anyting  more  dat  dou  see  wuff 
while  to  tenk  de  fer.  I wants  ter  git  ter 
Heben  in  a cam  time;  so  when  I roll  or  v to 
die  an'  kant  lib  h’yar  no  longer,  han’  me  .own 
ter  my  grabe  in  peas  and  hominy,  an’  bring  me 
back  agin  to  de  fold  ob  de  New  Jeroozalam, 
whar  dere  shall  be  weepin’  an’  nashin’  o’  de 
teet  on  de  banks  ob  delib’rance,  is  de  humble 
pray’r  ob  dis  rowdy  nigger.  Amen !” 


324 


Ham  and  Dixie. 


SCENE  2. 

Another  scene  confronts  us.  We  are  now 
beholding  a street  corner  in  one  of  our  large 
Southern  cities.  There  are  a saloon,  barber 
shop  and  restaurant  near  at  hand.  This  is 
veritably  the  loafers’  corner,  and  now  we  will 
wait  a moment  and  see  what  will  take  place. 
A fine  carriage  drives  up  and  stops  near  the 
corner;  a gentleman  puts  his  head  out  and  asks 
one  of  the  bystanders  for  a certain  person.  He 
is  informed  that  the  party  desired  is  in  the 
saloon.  He  gets  out  and  orders  the  carriage 
to  return  for  him  after  a short  interval.  He 
steps  quickly  into  the  saloon,  with  the  air  of  a 
high-toned  gentleman.  He  is  tall,  dressed  in 
black,  high  Grecian  nose,  clear,  kind,  blue 
eyes,  side  whiskers,  gold-rimmed  glasses,  mid- 
dle-aged, silk  hat  and  cane.  He  steps  up  to 
the  proprietor  of  the  establishment  and  whis- 
pers a few  inaudible  words  to  him,  and,  then,  is 
shown  into  a side  room.  He  enters  the  room, 
removes  his  hat,  lays  aside  his  cane  and  takes 
his  seat.  The  room  is  small  and  neatly,  if  not 
costly,  furnished-  It  is  used  as  the  private 


2 he  Curtain  Falk. 


325 


office  of  Mr  Kedmond,  the  saloonist.  The  kind- 
faced stranger,  whom  we  will  now  introduce  to 
our  readers  as  Mr.  Earl  Stanhope,  of  Boston, 
is  a wealthy  gentleman,  who  has  devoted  much 
of  his  life  to  deeds  of  Charity  and  Christianity. 
He  takes  out  his  watch,  and  mutters  something 
to  himself  and  puts  it  back  into  his  pocket. 
He  seems  in  some  haste,  but  his  countenance 
does  not  betray  the  least  excitement  or  im- 
patience. He  wears  the  same  calm  and  serene 
air,  that  we  noticed,  when  he  first  alighted 
from  his  carriage.  A few  minutes  pass.  There 
is  a knock  at  the  door,  answered  by  a pleasant 
“Come  in,  sir,”  from  within. 

The  new-comer  shoves  aside  the  door  and 
enters  with  considerable  noise  and  clumsiness. 
He  is  none  other  than  Jim,  whom  we  left  a few 
years  ago  praying  and  giving  thanks  to  God 
for  his  freedom,  then  recently  obtained.  As 
Jim  enters  and  stands  up  in  the  middle  -of  the 
room,  let  us  describe  him  before  he  takes  his 
seat.  He  is,  of  course,  the  same  Jim;  but  he 
is  grown  more  corpulent  and  rather  lazy-look- 
ing.  He  is  fairly  dressed  and  neatly  shaved. 
He  sports  a large  scarf-pin,  gold  chain  and, 
also,  the  symbols  of  several  Orders  upon  the 


326 


Ham  and  Dixie. 


lapel  of  his  coat.  In  his  month,  he  frequently 
bites  at  the  end  of  a cigar,  as  horses  do  with 
their  bits.  We  are  sorry  to  say  it;  but  we  can 
inhale  the  perfumes  of  whisky  on  his  breath, 
which,  perhaps,  has  had  something  to  do  with 
his  clumsy  entrance  and  seeming  indifference 
to  the  presence  of  the  dignified  stranger.  On 
the  whole,  it  seems  that,  while  Jim  has  im- 
proved much  since  his  freedom,  in  physical  ap- 
pearance and  state  of  contentment;  yet,  to  a 
close  observer,  it  is  plain  that  he  has  lost  much 
of  his  former  innocence  and  simple  virtue,  and, 
most  certainly,  he  has  disappointed  many  who 
had  expected  great  things  of  him.  Now, 
having  been  invited  to  a seat  which  is  kindly 
handed  to  him,  Jim,  who  has  now  become  Mr. 
James  Edward  Harris,  sits  down  quite  uncon- 
cerned and,  throwing  his  right  leg  over  his 
left,  leans  back  on  his  chair  and,  asking  Mr. 
Stanhope  to  excuse  him,  proceeds  to  light  and 
smoke  his  cigar. 

The  conversation  thus  begins:  “Mr.  Harris,” 
says  Mr.  Stanhope,  “I  have  always  been  inter- 
ested in  your  history,  and,  having  a short  stop- 
over in  your  city,  I made  it  my  duty  to  call  and 
ascertain  how  you  are  and  what  you  are  doing 


The  Curtain  Falls. 


327 


and  also  wliat  use  you  are  making  of  these 
blessed  opportunities  with  which  God  has  sur- 
rounded you.  Will  you  kindly  state  what  you 
have  passed  through  since  you  have  been 
blessed  with  your  freedom,  for  which  I have 
labored  and  prayed,  for  so  many  years?”  Har- 
ris— for  he  does  not  like  to  be  called  “Jim” 
now — being  always  a man  of  much  liner  sense 
than  he  has  ever  been  credited  with,  looks 
down  upon  the  floor  in  deep  meditation  for  a 
considerable  period  of  time,  before  he  attempts 
to  answer  the  question  put  to  him. 

At  length,  he  straightens  himself  up  in  his 
seat  and  thus  begins:  “Well,  sail,  I tinks  I 
kin  tell  ye  putty  well  de  substance  ob  my  pas’ 
exper’ence,”  says  Harris,  while  he  knocks  the 
ashes  from  his  cigar.  He  continues  thus: 
"When  Mr.  Linkum  ’mancipated  me,  or,  in  od- 
der words,  arter  de  close  ob  de  wall,  I was 
berry  proud  ob  my  freedom,  an'  I of’n  got  on 
my  knees  and  praise  de  good  Lord  for  my  great 
delib’rence  from  bondage.  Indeed,  sah,  I was 
berry  tenkful  fer  my  new  condition  and 
tort  dat  I would  soon  be  rich  like  de  w’ite 
folks.  I had  a little  shanty  ob  my  own,  a boss, 
a cow  an'  some  hogs.  I raised  a plenty  to  eat 


Ham  and  Dixie. 


328 

and  had  enuff  to  war  an’,  for  a few  years,  got 
along  tol’able  well.  One  day  I found  dat  de 
deeds  to  my  lan’  was  wrong,  in  some  way  or 
odder,  or,  at  least,  de  white  man  I bought  de 
lan’  from,  said  so;  an’  he  tole  me  I would  lmb 
to  move  off,  as  de  lan’  was  his,  but  he  said  he 
wTas  willin’  ter  pay  me  sumfin  fur  my  improve- 
ments, so  I tuck  de  money  and  lef’  de  lan’  wid  de 
white  man.  I tort  den  dat  I wouldn’t  kill 
myself  workin’  an’  tug-gin’,  an'  dig-gin’,  an’ 
den  arter  all,  lose  wrot  I mek  an’  git 
nuffin.  So  I ’eluded  to  go  off  an’  see  de 
wurl  and  enjoy  my  freedom.  I tuk  de  k’yar 
an’  trabel  all  ober  de  kentry  an’  at  las’ 
settled  down  k’yar  in  dis  city.  Here,  I liabs 
a good  time.  I gits  all  I wants  to  eat  an’  war 
an’  smoke  an’  drink,  and,  arter  all,  dat’s  ’bout 
all  a nigger’s  gwine  ter  git  in  dis  kentry.”  Here 
Mr.  Stanhope  ventures  a question:  “Mr.  Har- 
ris, do  you  own  any  property?”  “Property! 
No,  sail!  I’se  done  wid  property,  I is.  I’se  got 
plenty  ob  good  close  an’  a good  fat  job,  an’  I 
hoi’s  a rabbit-foot  ban’  wid  cards,  an’  I kin 
shoot  “crap”  and  kin  trow  dice  wid  de  bes’  on 
’em,  and  I’se  got  some  good  wimmin  friends 
wot’s  got  money,  and  wot  does  I want  wid 


The  Curtain  Falls. 


329 


property?  I am  h’yar  to-day  and  yonder  to- 
morrer  and  some  wliar  else  next  day,  so  wot's 
de  use  to  by  lan’  an'  fix  np.  No  sail!  No  prop- 
erty for  me.  I done  ’cided  to  enjoy  my  free- 
dom, an’  dat’s  wot  I’se  doin'.” 

"But,  Mr.  Harris,”  breaks  in  Mr.  Stanhope, 
“how  is  it  about  your  religion?  You  seem 
once  to  have  been  very  grateful  to  God  for 
your  freedom.  Are  you  not  still  grateful,  and 
do  you  not  continue  to  praise  God,  who  has 
given  you  every  blessing  you  now  enjoy?”  “O, 
yes,  sah,  you  bets  I do,  but  de  ting  is  sorter  git- 
tin’  ole,  lak,  an’  I don’t  tek  on  so  ’bout  freedom, 
lak  I uster.  Yer  see  when  a fellow  gits  sorter 
uster  anyting,  why,  he  don’t  hab  ter  keep  talk- 
in’ an’  tinkin’  on  de  same  ting  all  de  time. 
I’se  done  free  an’  ebery  body  knows  it,  an’  I 
don’t  min’  it  much  now.  De  fac’  is,  Mr.  Stan- 
hope, I’se  in  fer  havin’  a good  time,  an’  ef  I dont 
hab  it,  I’ll  mos’ — dat’s  straight  goods!  Dis 
niggah  is  gwine  to  enjoy  his  freedom;  and  don't 
yer  forget  it.  Property  or  no  property,  'ligion 
or  no  ’ligion;  I’se  gwine  ter  hab  my  fun.  So 
dere  aint  no  two  ways  about  dat  ar.  I likes 
yer  an’  ’preciates  yer  good  advice  and  ’tention 


330 


Ham  and  Dixie. 


o'  me,  but  dis  niggali  is  gwine  ter  enjoy  liisself, 
an'  dat’s  straight.” 

“Well,  I am  sadly  disappointed,  Mr.  Harris,” 
dejectedly  puts  in  Mr.  Stanhope,  “but  I trust 
you  will  not  be  thus  always.  I must  leave  you 
now,  and  shall  soon  be  on  my  way  home  and 
may  ne  ver  see  you  any  more.  For  God's  sake 
and  for  the  sake  of  your  best  friends,  be  a man, 
Harris;  and  never  forget  your  dark  history  and 
the  work  that  God  lias  laid  out  especially  for 
you  to  do.  Certainly,  it  is  natural  that  you 
should  desire  to  enjoy  your  freedom,  as  you 
have  said,  after  having  been  without  it  so  long; 
but,  after  you  have  settled  down,  be  a man  and 
make  your  mark!  Good-bye,  and  God  bless 
you!  If  you  ever  need  a friend,  Harris;  here 
is  my  card,  write  me,  and  1 will  not  fail  to  do 
what  I can  for  you.'’ 

Harris,  somewhat  moved  by  the  warm 
friendship  of  Mr.  Stanhope,  stands  up  and 
takes  the  proffered  hand  and  says,  “Good-bye, 
Mr.  Stanhope,  I’ll  nebber  fergit  yer  kindness 
ter  me,  an’  I hope  God'll  bress  yer  de  balance 
ob  yer  days.  Some  how  or  odder,  dar  is  a good 
spot  ’bout  me  some  whar,  and  now  I kin  feel 
it,  an’  it  ’pears  ter  me  dat  I mout  one  o’  dese 


The  Curtain  Falk. 


331 


days  gib  yer  a different  account  of’  misself 
from  wliat  I hab  giben  you  to-day.  I tink  ye'll 
h’yar  from  me  agin,  sab.  'Twel  dat  time,  good- 
bye. and  God  bress  yer!” 

After  warmly  shaking  each  other’s  hands, 
the  two  friends  part.  Mr.  Stanhope  enters  his 
carriage  and  drives  rapidly  away  and  Harris 
re-enters  the  pool-room,  near  by,  and  is  soon 
lost  in  the  maneuvers  of  a game  of  pool.  As 
we  see  him  in  his  shirt-sleeve,  with  cue  in  hand 
and  a cigar  in  his  mouth,  cursing,  bragging 
and  betting,  we  almost  lose  hope  for  him,  and 
upon  this  scene  let  the  curtain  fall. 

SCENE  3. 

A weary  traveller,  on  horse  back,  is  riding- 
fast  niton  one  of  our  Southern  roads.  The  day 
is  growing  old  and  the  sun  is  sinking  fast  be- 
hind the  western  hills.  The  horse,  a large  and 
beautiful  chestnut,  is  getting  impatient  and, 
ever  and  anon,  he  champs  his  bit  and  lashes  his 
tail  and  changes  his  gait  into  a rapid  trot  or 
canter.  His  master,  as  willing  to  complete  the 
journey  as  he,  but  unwilling  to  use  up  free 
horse-flesh,  checks  him  up  and  is  satisfied  with 
a brisk  walk.  Not  too  well  acquainted  with 


332 


Ham  and  Dixie. 


the  surrounding  country,  the  rider  is  very 
anxious  to  reach  some  place  where  he  may  be 
entertained  over  night,  whence  he  may  be  able 
to  pursue  his  journey  on  the  morrow. 

He  soon  spies  ahead  of  him  and  on  the  right 
hand  side  of  the  road,  a boy  on  horse  back  with 
a whip,  driving  before  him  six  or  seven  head  of 
cattle,  among  which  are  three  or  four  horses. 
He  rides  up  fast  that  he  may  meet  the  boy  in 
order  that  he  may  make  some  inquiries  con- 
cerning the  country.  The  boy,  by  this  time, 
had  gotten  his  cattle  and  horses  in  a straight 
line  before  him,  and  he  himself  is  riding  be- 
hind, whistling  a country  air  that  is  familiar 
to  Southern  districts.  The  song  whistled  is 
perfectly  strange  to  our  rider,  who  lives  in  Bos- 
ton, and  who  is  already  known  to  us  as  Mr. 
Earle  Stanhope. 

This  worthy  gentleman,  being  interested  in 
the  fair  south,  has  purchased  some  valuable 
property  in  one  of  Dixie’s  most  progressive 
States,  and  is  now  on  a prospecting  tour.  He 
chooses  this  simple  method  of  travel,  rather  be- 
cause he  desires  the  open  air  and  the  exercise, 
and  also  to  render  himself  familiar  with  the 
habits  and  condition  of  the  inhabitants  of 


1 lie  Curtain  Falls. 


333 


tlie  country.  “Well,  my  boy,”  says  Mr.  Stan- 
hope, “You  seem  to  have  a fair  start  in  the 
stock  business?  Are  they  yours?”  “Yes,  sah,” 
says  the  boy  grinning  and  touching  his  cap,  “I 
mean  dey  is  papa’s,  sah — we  don’t  live  berry 
fur  from  h’yar;  yer  kin  see  de  house,  when  you 
git  on  the  hill.”  From  the  speech  and  polite- 
ness of  the  boy  as  well  as  the  dark  shade  be- 
neath his  hat,  Mr.  Stanhope  has  discovered  that 
his  companion  is  a Negro  youth  of  considera- 
ble intelligence.  Being  doubly  interested  in 
the  boy,  because  of  the  love  he  bears  toward 
his  race,  he  says,  “I  am  very  proud  of  this,  my 
young  man;  I am  nearly  lost  in  these  woods 
and  I have  already  travelled  far,  and  will  be 
very  glad,  indeed,  to  find  some  one  to  guide  me 
on  my  journey  aright.”  “O,  yes,  sah,  papa  kin 
tell  yer  all  about  dis  kentry,  but  if  yer  wanter 
yer  kin  stay  wid  us  to-night  ef  we’ll  suit  yer; 
and  then  yer  kin  go  on  in  de  morning,  sah,” 
says  the  boy,  politely.  “Thank  you  kindly,  my 
good  fellow,  I will,  indeed,  accept  your  kind 
offer  and  pay  you  handsomely,  besides.”  “We 
nebber  charges  anyting,  sah,  fer  our  ’commoda- 
tions,  sich  as  it  is,”  quickly  speaks  up  the  boy, 
who  seems  to  fear  lest  the  gentleman  may 


334 


Ham  and,  Dixie, 


think  his  hospitality  arises  from  a selfish  greed 
for  money.  “I  know  that,  my  man;  but,  of 
course,  you  must  have  something  for  your  trou- 
ble,” says  Mr.  Stanhope,  his  noble  feelings  ris- 
ing high  in  his  bosom. 

Thus  the  pair  ride  on  side  by  side,  while  the 
gentle  cows  and  horses  walk  on  orderly  before 
them,  now  and  then,  stopping  to  browse  upon 
the  green  grass  that  grows  along  the  road. 
Presently,  they  arrive  at  a beautiful  white  cot- 
tage on  the  left  hand  side  of  the  large  public 
road.  It  is  now  dark,  but  the  stranger  can  see 
the  white  form  of  the  house,  the  yard  fence,  the 
cluster  of  vine  in  front  of  the  porch,  the  clean 
front-grounds,  with  rows  and  circles  of  flowers, 
and  also,  by  the  reflection  of  light  within,  the 
buxom  form  of  a woman  at  her  domestic  duties. 
The  little  fellow,  having  told  Mr.  Stanhope  to 
remain  on  horseback  a minute,  quickly  dis- 
mounts and  imparts  the  news  to  the  inmates  of 
the  house,  and,  then,  returns  and  tells  Mr. 
Stanhope  politely  to  go  in,  while  he,  taking  his 
horse,  passes  rapidly  toward  the  barn.  Mr. 
Stanhope  walks  up  to  the  house,  where  he  is 
met  by  the  portly  woman  of  whose  form  he 


The  Curtain  Falls. 


335 


has  already  caught  a glimpse,  through  the  win- 
dow. 

“Good  evening,  madam,”  says  Mr.  Stanhope 
kindly,  at  the  same  time  extending  his  hand. 
“Good  fortune  has  caused  me  to  meet  your  son, 
who  has  politely  directed  me  here:  I .trust  we 
shall  be  better  acquainted,  ma’am.”  “ >od 
eben,  sah,”  returns  the  madam,  pleas  h. 
“Jis  walk  right  in  and  tek  a seat;  my  lim 
will  be  home  soon  an’  he  kin  keep  yer  comp’m  ; 
lie's  a mouty  great  han’  to  talk,  sah,  an’  I 
knows  he'll  be  glad  to  see  yer.  Set  in  de  big 
arm-chair,  sah;  it  is  de  easiest  fer  a gemlin  like 
you,  ’specially  when  you’se  bin  a ridin’  all  day. 
Lilia,  bring  de  gemlin  a fresh  glass  o’  water, 
dear.  I knows  he  must  be  thirsty,  trabelin’  in 
all  dis  heat.  Now,  sah,  jis  mek  yerself  at 
home — dere  is  some  books  an’  papers  on  de 
des’.  an'  pen  an’  ink  dar ; so  mek  yersef  at  home. 
We’s  nuffin  but  pore  folks,  but  you’s  parfeckly 
welcome  to  sicli  as  we  got.  Some  white  folks 
oberlooks  us  black  ’tins;  but  I see  dat  you’se 
not  one  ob  dem  kinds.  So,  ack  jis  as  ef  you 
was  in  yer  own  house,  sah,  while  I goes  ter  git 
yer  some  supper.”  Before  Mr.  Stanhope  could 
say,  “Thank  you,  madam,”  the  nice-looking 


336 


Ham  and  Dixie. 


black  woman  bad  gone  into  the  kitchen  to  pre- 
pare the  evening  meal. 

Very  soon,  the  door  is  opened  and  a large, 
broad-chested,  full-blooded  Negro  enters  the 
apartment.  He  stands  in  the  middle  of  the 
floor  for  a few  moments,  keenly  eying  the 
stranger.  “Good  eben,  sah!”  exclaims  the 
Negro;  “pears  ter  me  I hab  seen  yer  somewhar, 
but  I’ll  be  danged,  ef  I kin  jis  now  mek  out  yer 
likeness.”  “If  I am  not  mistaken,  sir,  are  you 
not  Mr.  James  Harris,  my  old  friend?”  aston- 
ishingly inquires  Mr.  Stanhope,  over  his 
glasses.  “And,  bress  my  buttons,  ef  dis  yer 
ain’t  Mr.  Stanhope!  Yer  see,  sah,  de  light  was 
in  my  eyes,  else  I’d  a knowed  yer,  shure.  I 
neber  would  forgit  a man  like  you— no,  sah! 
By  no  means  in  de  wurl,  sah!  How  hab  you 
bin,  sah?”  The  two  men  shake  hands  and  ex- 
change the  usual  greetings  as  to  health  and 
recent  whereabouts,  and  so  forth,  and  then 
begin  to  enter  upon  a very  important  discus- 
sion. But,  before  they  get  fairly  started,  the 
bell  rings  for  supper,  and  both  men,  being 
hungry,  repair  at  once  to  the  dining-room  and 
despatch  the  evening  meal  amid  the  most 
pleasant  surroundings.  We  will  not  note  in 


The  Curtain  Falls. 


337 


detail  all  the  circumstances  of  this  pleasurable 
hour,  but  hasten  on  to  other  scenes  of  more 
importance.  The  meal  is  over;  the  things  are 
all  put  away;  the  rest  of  the  family  are  in  a 
large  room  by  themselves,  and  the  two  gentle- 
men are  seated  in  the  cozy  little  sitting-room 
into  which  Mr.  Stanhope  was  first  ushered 
immediately  upon  his  arrival.  Mr.  Harris 
tabes  down  a clean  pipe  from  the  mantel,  fills 
it  vith  home-made  tobacco,  lights  it  and  begins 
pufing  away,  while  Mr.  Stanhope  eyes  him 
admiringly  through  his  glasses  and  remains 
silent 

At  length,  the  white  man  breaks  the  monot- 
ony, thus:  “Mr.  Harris,  it  has  been  some  time 
since  we  have  met,  and,  since  Providence  has 
so  strangely  and  unexpectedly  brought  us  to- 
gether again,  let  us  employ  our  evening  in  a 
few  series  of  questions  and  answers,  in  order 
that  we  may  better  understand  how  each  of 
us  has  been  getting  on.  So,  if  there  is  no  ob- 
jection. I'll  begin  by  asking  you  to  state  briefly 
your  history  since  last  we  met  in  the  city  of 

C .”  “Berry  good,  sah,  I was  jis  a tinkin’ 

ob  jis  sich  a program  misef,  sah,”  replies 
Harris,  his  countenance  brightening  up  and 


338 


Ham  and  Dixie. 


his  eyes  sparkling  like  two  beads  of  dew  in  the 
sunlight.  “Well,  sah,”  the  Negro  continues, 
“arter  yer  lef’  me  in  dat  saloon,  I soon  got  tired 
ob  ‘habin’  a good  time,’  as  I was  a tellin’  ye. 
widout  layin’  up  anyting  fer  a rainy  day.  Sc, 
I goes  to  work  and  sabes  up  some  money  ard 
buys  a small  farm,  buil’s  a shanty  and  starts 
out  to  ’cumerlate  some  stock.  I now  ovns 
one  hundred  and  sixty  acres  ob  good  lan’.  six 
or  seben  milk  cojvs,  a half  o’  dozen  fine-blooded 
horses,  plenty  of  hogs,  sheep,  ducks,  chickens, 
an’  lots  ob  odder  tings  dat  a man  need?  on  a 
farm.  I runs  a vegetable  farm,  fruit  orchard 
and  milk  dairy,  an  ’I  furnish  de  town  wid  early 
marketin’.  My  chillun  goes  to  school  an’  also 
helps  me  on  de  farm.  I keeps  two  or  tree  men 
employed  ’roun’  de  place  all  de  time  an’  pays 
’em  well  an’  dey  gibs  me  good  work.  I treats 
• ’em  right  an’  dey  treats  me  de  same.  I hab  a 
plenty,  sah,  fer  de  present  an’  I’se  layin’  sumfln 
up  fer  a rainy  day.  I’se  a deacon  in  de  church 
an’  a super’ntendum  in  de  Sabbaf  School,  sah, 
an’  eberybody  says  I am  jis  movin’  on.  So, 
on  de  whole,  I’se  putty  well  sati’fied  an’  got 
hardly  anyting  to  worry  me  now  ’cept  one 


The  Curtain  Falls. 


339 


ting,  an’  I specs  dat’ll  alius  gi’  me  some 
trouble.” 

Here,  Mr.  Harris’  face  clouds  up  a little  and 
be  knocks  the  ashes  out  of  his  pipe  and  looks 
steadily  into  the  fire-place  before  him.  “What 
is  that,  Mr.  Harris?”  quickly  asks  Mr.  Stan- 
hope. “I’ve  been  listening  attentively  to  your 
story,  and  had  begun  to  think  that  you  are  now 
in  possession  of  all  that  a reasonable  man  can 
wish.  You  have  certainly  done  well,  and  I am, 
indeed,  proud  of  your  record — but  go  on  and 
tell  me  what  is  it  that  gives  you  some  trouble? 
Perhaps,  I may  be  of  some  assistance  to  you.” 

“Well,  sail,  it  is  jis  dis.  Ob  course,  I hub  all 
I wants  to  eat  and  war,  and  I hab  laid  up  some 
money  fer  a rainy  day;  but,  arter  all,  what 
plezhure  to  me  is  all  dis,  sence  my  chillun  ’ll 
neber  be  able  to  enjoy  dese  tings  arter  I’m  dead 
an’  gone?”  “Why  not,  Mr.  Harris?  Are  they  not 
your  heirs  and  will  they  not  inherit  your  prop- 
erty, according  to  the  laws  of  descent  and  dis- 
tribution?” asks  Mr.  Stanhope,  thinking  that 
Mr.  Harris  fears  other  claimants  interrupting 
his  children’s  rights,  after  his  death.  “O,  I 
knows  dat,  Mr.  Stanhope,  dats  de  law  ob  be 
lan’,  sah;  an’  I don’t  fear  any  trouble  on  dat 


340 


Ham  and  Dixie. 


pint.  But  li’yar  is  de  ting — 4et  me  show  you. 
S'pose  I edikate  my  boy  an’  he  wants  ter  be  an 
ingineer  on  de  train;  kin  he?  S’pose  my  little 
Lilia  gets  smart  enuff  to  manage  de  telegram 
business;  kin  she  git  employment  in  dat  direc- 
tion? S’pose  anodder  one  ob  my  children 
wants  ter  be  a lawyer  an’  gits  ter  be  a shure 
’miff  good  ’un ; will  de  welty  white  peeple  wots’ 
got  money  gib  him  deir  cases?  Will  de  jedge 
and  de  jury  treat  him  as  ef  he  was  white?  Is 
all  de  abenues  ob  de  kentry  open  to  me  an’  my 
family?  Kin  I stan’  upon  my  own  merit  and 
git  sich  reckonishun  before  de  public  as  I am 
entitled  ter?  Aint  me  an’  my  boys  hedged  in  an’ 
cut  off  on  all  sides?  Don’t  dey  try  ter  keep  us 
outen  de  bes’  places — matters  not  what  we  larn 
and  how  smart  we  gits?  Is  dere  any  incour- 
agement  fur  us  to  larn  anyting  wot  we  kant 
git  de  chance  to  use  ter  an  advantage?  Some 
o’  my  white  frens  says  dat  we’s  ignorant  and 
lies  no  kare  for  any  biznsss — does  dey  expect 
us  ter  be  smart  an’  reliable  untwell  dey  gib 
us  somefin’  to  do  dat  will  exercise  our  brains 
and  train  up  our  karekters  fur  honesty  and  in- 
tegrity? 


The  Curtain  Falls. 


341 


,“Anodder  ting;  is  it  right  to  refuse  a man  im- 
ployment  simply  lease  lie’s  got  a black  face  wot 
God  has  giben  him?  Is  dat  brodderly?  Is  dat 
accordin'  to  de  teachins  ob  de  Bible  which  tells 
us  dat  God  is  no  respecter  of  pussons?  I tell 
yer,  sah,  when  I tinks  ob  all  dese  tings,  my 
blood  farly  biles  in  my  veins  an’  I’ll  neber  be 
satisfied  untwell  I’m  sarten  my  chillun  will 
hab  a far  show  in  dis  kentry,  when  I’m  dead 
an’  gone.  My  b’leef  is  dat  one  man  is  jis  as 
good  as  anodder,  ef  he  has  got  as  good  a 
kerec-ter.  Dis  way  ob  slitin’  a man  on  ac 
count  ob  his  skin  or  his  liar  is  too  weak 
and  foolish  fur  any  man  ter  indulge  in, 
an’  I pray  God  dat  dese  wife  folks  ’roun’ 
me  h’yar  will  soon  larn  mo  sense  and 
better  perliteness,  ’fore  long.  I tell  you,  sah, 
de  wife  folks  see  me  gwine  along;  but  dey 
don't  know  what  is  in  me.  I feel  sometime  jis 
like  bundlin’  up,  git  togedder  my  little  ban’  an’ 
lebe  de  kentry.  Agin,  I tinks  ob  askin’  de  gob- 
er’ment  to  set  tings  right  an’  mek  a man’s  color- 
no  bar  to  any  place  ob  trus’  an’  honor.  But, 
now,  I tinks  I’ll  jis  set  a day  an’  axe  my  white 
fren’s  to  meet  me  down  at  de  ole  brick  church, 
or  some  odder  good  place,  and  den  we’ll  hab  a 


342 


Ham  and  Dixie. 


good  talk  ober  dis  matter.  I wanter  meet  ’em 
in  all  politeness,  sab,  an’  good  feeling,  sab; 
bnt,  at  de  same  time,  I’m  gwine  ter  mean  biz- 
ness  an’  de.y  mus’  mek  me  some  kin’  o’  answer. 
Y ou  li’yar  me  ? Fer  my  part,  I liab  decided  now 
to  put  aside  foolishness  an’  ‘liabin  a good 
time’  an’  be  a squar,  up  an’  up  man,  an’  I specs 
my  wite  fren’s  to  list’n  ter  me  an’  gib  me  a 
man’s  sbo.  I blebes  dey’ll  do  it — kase  dey's 
some  mouty  fine  ’uns  among  ’em— any  bow, 
dey  mus’  tell  me  sumfln,’  ’fore  I quits  ’em.  Yer 
see,  Mr.  Stanhope,  I don’t  axe  ’em  fer  any  big 
ting  kase  I don’t  desarbe  it,  but  all  I axe  ’em 
fur,  is  to  op’n  de  way  fer  my  chill un  as  fas’  as 
dey  desarbe  any  ting  ob  honor.  See?  I’m  not 
big-e37ed  or  greedy.  I knows  I has  bin  trifling, 
sab,  berry  trifling  in  de  de  pas’,  sab;  but,  ’fore 
God!  I means  ter  be  a man,  an’  only  wants  a 
man’s  chance,  sab!” 

After  delivering  this  speech,  Mr.  Harris  is 
still  looking  down  in  front  of  him  as  if  in  deep 
meditation.  Mr.  Stanhope,  rising,  as  if  to  re- 
tire for  the  night,  offers  Mr.  Harris  his  hand 
and  says,  “My  dear  sir,  you  are  perfectly  right. 
You  are  a worthy  man  and  truly  deserve 
those  things  you  ask.  Only  be  a true  man  and 


The  Curtain  Falls. 


343 


trust  in  God  and  the  time  is  sure  to  come 
when  jour  Southern  friends  will  gve  you  all 
you  ask  and  I am  also  ready  to  do  all  I can  for 
you.  So,  good  night  and  may  God  bless  you!” 


ACT  ill. 

SCENE  1. 

Again,  and,  for  the  last  time,  the  curtain 
rises,  and  discloses  to  our  view  a large,  private 
office  in  one  of  our  most  progressive  cities  of 
the  South.  The  office  is  most  splendidly  fitted 
up  and  bears  signs  of  immense  business  and 
vast  wealth.  Rich  Brussel  carpets  spread 
over  the  floor;  finest  mahogany  chairs  and 
artistic  lounges  and  easy  comforters  of  rare 
workmanship,  are  tastily  arranged  around  the 
room.  Expensive  desks,  escritoires,  libraries 
and  drawers  abound;  and,  in  short,  there  is 
nothing  lacking,  however  costly,  which  is  nec- 
essary to  the  use  and  ornament  of  this  wealthy 
establishment.  It  is  plain  that  this  apartment 
is  used  as  the  private  reception  room  of  the 
directors  and  other  select  friends  of  the  Great 
^National  Bank  of  the  flourishing  city  of  C . 


344 


Ham  and  Dixie. 


With  exception  of  a few  pages,  messenger- 
boys  and  one  or  more  private  secretaries,  there 
are  only  three  present  who  seem  to  have 
special  interest  in,  and  control  of,  the  business. 
The  gentlemen  are  all  well-dressed  and  brainy- 
looking  men,  and  they  wear  that  air  of  wealth, 
independence  and  dignified  business  courtesy 
which  are  the  traits  that  mark  so  well  those 
natural-born  gentlemen  of  honor,  who  have 
been  successful  in  life.  The  men  all  look 
somewhat  familiar  to  us,  and  yet  we  cannot 
remember  just  when,  where  or  under  what  cir- 
cumstances, we  have  met  them.  They  are  all 
seated  around  a beautifully  carved  table  with 
marble  cover,  and  each  is  apparently  bent  upon 
some  special  duty  of  his  own.  What,  with 
reading  the  daily  papers,  dictating  letters  to 
their  clerks  or  stenographers,  and  what  with 
an  occasional  conference  with  each  other  as  to 
some  business  feature  of  importance,  they  all 
seem  actually  busy  and,  thus  far,  gives  us  no 
opportunity  to  catch  any  word  or  sentence 
which  may  enable  us  to  ascertain  who  they  are 
or  what  are  their  names. 

In  the  meantime,  we  use  our  eyes  and 
thoughts,  and  find  that  one  of  them  is  a tall, 


The  Curtain  Falls. 


345 


slender  and  elderly  gentleman,  witli  light-blue 
and  kind-looking  eyes,  grey  hair  and  side- 
whiskers,  placid  and  good-natured  counte- 
nance, and,  by  his  general  appearance,  we  de- 
cide that  bis  native  home  is  New  England  or 
some  other  section  of  the  North.  He  displays 
wonderful  business  foresight,  a wide  knowl- 
edge of  men  and  nature,  and,  above  all,  a calm, 
collected  and  humane  disposition  which  fit  him 
specially  for  the  lead-er  of  this  giant  establish- 
ment. 

Looking  carefully  at  the  next  gentleman, 
who  sits  at  the  right  of  the  pleasant-looking 
Northerner,  we  notice  also  a tall,  well-built, 
dark-skinned  gentleman,  with  passionate, 
black  eyes,  iron-grey  hair  and  mustache,  which 
once  must  have  been  of  raven  blackness.  He 
shows  that  in  an  earlier  day  he  must  have  been 
a decidedly  handsome  young  man  and  one  pos- 
sesssing  much  mettle  and  activity,  of  which 
last  traits  we  believe  he  still  possesses  a re- 
markable share.  Instinctively,  and,  without 
debate,  we  set  him  down  in  our  minds  as  a 
high-bred  gentleman  of  the  South,  of  keen  busi- 
ness sagacity  and  of  much  spirit  and  dashing 


346 


Ham  and  t)ixie. 

boklness.  He,  indeed,  must  be  tbe  manager 
and  the  executive  spirit  of  the  concern. 

Next,  seated  on  the  left  of  the  Northerner 
and  opposite  the  Southerner,  is  a very  large, 
bald-headed  gentleman,  broad-chested  and  of 
corpulent  waist,  round,  full  eyes,  side-whiskers 
besprinkled  with  grey,  full  but  firm  lips,  gen- 
eral expression  of  extraordinary  shrewdness 
and  a keen  sense  of  justice,  hair  curly  and 
closely-trimmed  and  face  as  black  and  smooth 
as  a school-board.  This  man,  is,  no  doubt,  the 
plumb-line  that  holds  the  enterprise  to  the 
dead  level  of  square  dealing  and  a fair  recog- 
nition of  the  rights  of  all  men.  He  sits  there 
like  a huge  iron  pillar;  his  very  blackness 
glows  and  sparkles  as  an  indication  of  the  real 
pearl  beneath  that  sable  coating.  Having- 
noted  all  these  things,  we  are  now  ready  to 
listen  to  the  conversation  which  we  know  must 
come,  sooner  or  later.  It  now  begins:  “Mr. 
Haynes,”  says  the  kindly  Northerner,  address- 
ing himself  to  his  Southern  friend,  “I  was 
thinking  of  the  South  as  it  was  years  ago — how 
Nature  had  furnished  it  with  her  choicest  gifts, 
and  yet  how  little  had  been  done  for  its  devel- 
opment, until  within  a few  years.  It  does 


The  Curtain  Falls. 


347 


seem  to  me,  after  deep  reflection,  that  there 
must  have  been  a dark,  invisible  cloud  that  liov- 
ered  over  this  section,  as  long  as  it  ignored  the 
rights  and  privileges  of  a portion  of  its  citizens. 
It  seems  that  you  white  men  of  the  South  pos- 
sess, by  Nature,  the  same  active  and  enterpi’is- 
ing  spirit  that  we,  who  live  in  the  North,  pos- 
sess, and  I am  sure  that  Nature  has  been  kind- 
er to  your  section  than  she  has  been  to  ours; 
and  yet,  for  all  that,  your  progress  has  been 
comparatively  slow,  until  your  magnanimity 
caused  you  to  open  the  doors  of  your  country 
to  all  mankind,  regardless  of  race  or  color.  Is 
it  not  striking  that  a few  years  after  this 
change,  wealthy  and  entei’prising  immigrants 
from  the  North  and  from  Europe  flocked  to 
your  shores  and  united  together  their  brains 
and  their  capital  with  your  resources  and  co- 
operation. and,  thus  succeeded  in  building  up 
this  country  and  in  gaining  immense  riches? 
Look  at  your  counti’y  to-day!  It  is  one  of  the 
most  prosperous  and  most  progressive  sections 
on  the  face  of  the  earth.  Hei’e,  you  have  the 
largest  and  most  numerous  cotton-factories, 
the  most  profitable  fruit  and  vegetable  inter- 
ests, the  most  extensive  stock,  hide  and  wool 


348 


Ham  and  Dixie. 


business,  the  wealthiest  railroad  companies, 
the  most  solid  banking  establishments  and  the 
most  successful  agricultural  and  horticultural 
departments  in  the  country.  Your  climate  is 
healthy  and  mild,  your  people  are  thriving  and 
happy,  and  I tell  you,  sir,  you  are  towering 
over  other  sections  with  remarkable  rapidity, 
and,  1 dare  say,  if  the  other  parts  of  this  Union 
do  not  strike  out  rapidly  and  forcibly,  they  will 
soon  be  left  in  a decided  minority.  And,  above 
it  all,  just  to  think  ‘what  hath  God  wrought’  in 
the  condition  of  that  race  whom  we  all  once 
despised!  I tell  you,  my  dear  sir,  I am  actually 
proud  of  the  descendants  of  Africa  amongst  us. 
I am  really  glorified  when  I realize  the  fact 
that  our  great  Union  is  broad  enough  and  noble 
enough  to  shelter  under  her  wings  and  to  adopt 
as  distinct  portions  of  her  vast  brood  the 
White,  the  Black,  the  Red,  the  Yellow 
and  the  Brown,  and  to  grant  them  all 
equal  justice  and  admit  them  to  those 
places  of  honor  for  which  they  are  found 
to  be  prepared.  T am  proud,  to-day,  that 
the  Negro  has  proven  himself  a worthy 
citizen,  a successful  man  of  business,  a patri- 
otic statesman,  a distinguished  scholar  and  an 


The  Curtain  Falls. 


349 


unsurpassable  orator,  poet  and  musician. 
Why,  sir,  we  are  actually  honored  in  having 
this  race  as  a part  and  parcel  of  ourselves.  He 
has  paid  us  a hundred-fold  for  our  adopting 
him  into  the  file  and  rank  of  our  Nationality; 
and,  to-day,  sir,  we  ought  to  thank  our  God 
that  he  has  been  brought  to  our  shores  and  has 
grown  up  among  our  people!” 

“Mr.  Stanhope,”  says  Mr.  Haynes,  the  South- 
erner whom  we  have  met  before,  “your  words 
strike  deep  into  my  very  soul  and  they  are  as 
true  as  sunshine.  God  has,  indeed,  taught  us 
a valuable  lesson  in  His  strange  dealings  with 
us  and  this  peculiar  people  with  whom  we  have 
been  so  intimately  connected.  I know  full 
well,  even  better  than  yourself,  the  great 
change  which  has  been  effected  in  our  Sunny 
South,  and  I have  attributed  it  altogether  to 
the  change  brought  about  in  our  treatment  of 
the  black  race  in  our  midst.  Our  admitting 
the  blacks  on  their  merits,  has  caused  them  to 
use  their  own  natural  powers  as  they  have 
never  done  before,  and  they  have  thus  shown 
to  the  world  that  they  had  qualities  buried 
within  them  of  which  we  have  never  dreamed. 
They  have  proven  themselves  worthy  in  every 


350 


Ham  and  Dixie. 


respect  of  the  recognition  given  them  and  they 
have  aided  us  much  in  building  up  our  country. 
Furthermore,  by  our  acceptance  of  the  Negro, 
you  of  the  North  and  we  of  the  South  have 
been  brought  into  closer  contact  and  into  a 
stronger  and  a more  brotherly  union.  You 
have  shared  with  us  the  value  of  your  enter- 
prise and  inventive  genius  and  we  have  shared 
with  you  our  natural  resources,  our  earnest- 
ness and  our  hospitality.  Thus,  we  may  safely 
say  that,  through  the  black  man  our  great 
calamities  of  the  war  were  occasioned,  and 
from  him  also  sprang  our  present  prosperity. 
He  has  been  the  occasion  of  war  and  blood- 
shed; he  has  now  brought  peace  and  happiness; 
he  has  separated  brother  from  brother;  he  has 
now  cemented  forever  the  bond  of  brotherhood 
not  only  between  two  sections  of  the  same  race, 
but  also  between  all  the  races  of  the  earth;  he 
has  brought  dreadful  destruction  upon  our 
Southern  land,  and  now  he  has  filled  our  bor- 
ders with  such  richness  and  blessings  as  we 
have  never  witnessed  before.  Indeed,  sir,  I 
join  most  heartily  with  you  in  saying  that  he 
is  now  an  honor  to  our  country,  and  it  is  one  of 
God's  richest  blessings  that  he  has  been 


The  Curtain  Falls. 


351 


brought  to  our  shores.  Do  you  know,  sir,  that 
once  in  my  life  I prevented  this  man  in  front  of 
me  from  learning  to  read  and  write;  that  I 
once  had  him  drawn  up  and  whipped  until  I 
thought  he  would  die,  for  nothing  else  except 
a desire  on  his  part  to  get  an  education  and  to 
gain  his  freedom?  Do  you  know,  sir,  that  I 
once  even  doubted  that  the  black  man  had  a 
soul  to  save  or  a God  to  serve?  Do  you  know, 
sir,  that  I once  despised  Negroes,  and  could 
stand  by,  coolly,  and  see  them  whipped  or  shot 
to  death,  without  lifting  a hand  or  moving  a 
muscle  to  save  them?  Talk  about  rights! 
Why,  sir,  I thought  dogs  deserved  more  rights 
than  Negroes!  I thought  and  said  and  held 
that  Negroes  had  no  rights  that  white  men 
were  bound  to  respect.  Yes,  sir;  I was  a hot- 
blooded  nigger-hater  and  fire-eater,  and,  at 
one  time,  would  rather  have  cut  my  throat 
from  ear  to  ear  than  to  sit  and  do  business 
with  a Negro  as  I do  now!  But,  I thank  my 
God  that  all  this  is  changed.  Now,  I am  will- 
ing that  the  Negro  should  have  the  same  rights 
and  opportunities  for  himself  that  I enjoy.  I 
want  no  avenue,  however  high  and  honorable, 


352 


Ham  and  Dixie. 


to  be  debarred  from  him  if  he  is  fitted  for  it. 

“To  day,  sir,  I believe  that  all  men  are  cre- 
ated equal  and  should  have  the  same  just  and 
inalienable  rights  that  God  lias  given  them, 
and  I believe  that  the  time  will  come  no  more 
when  I shall  be  so  weak,  so  foolish  and  so 
blinded  as  to  withhold  one  blessed  boon  from 
my  fellow-man  that  I love  to  enjoy  for  myself. 
Gentlemen,  the  world  is  moving  on,  and,  with 
it,  our  prejudices,  our  weaknesses  and  our 
wrongs  are  moving  away;  and  I verily  believe 
that  the  time  is  near  at  hand  when  all  the 
world  shall  know  neither  color,  form,  hair 
or  any  other  insignificant  distinction,  but 
that  all  shall  be  one  and  shall  live  together  in 
perfect  harmony,  as  Equal  Children  of  one 
Eternal  Father!” 

Here,  both  the  Northerner  and  the  South- 
erner look,  instinctively,  at  their  Brother  in 
Black  and  almost  in  the  saipe  breath  exclaim, 
“And  now  what  have  you  to  say,  Mr.  Harris?” 

Mr.  Harris,  who  was  formerly  known  to  our 
readers  as  “Black  Jim,”  looking  earnestly  into 
the  eyes  of  his  white  friends,  thus  begins: 
“White  Man  of  the  North  and  White  Man  of 
the  South:  of  us  all,  I have  the  greatest  right 


The  Curtain  Fulls. 


353 


to  thank  the  God  I serve.  I can  scarcely  real- 
ize that  I am  what  1 am.  and  it  is  only  because 
the  mirror  reflects  my  coal-black  hue  and  I can 
yet  feel  the  old  bruises  and  scars  on  my  back, 
of  the  dark  and  bloody  days  of  the  long  ago, 
that  I can  understand  that  I am  a Xegro.  Gen- 
tlemen. I warmly  thank  you  both  for  the  kind 
and  noble  words  spoken  of  me  this  day.  I only 
hope  that  the  day  may  yet  come  when  I may 
be  able  to  show  you  better  than  I have  ever 
done  before,  both  my  gratitude  to  you  and, 
also,  those  better  qualities  to  the  world  which 
yet  lie  hidden  within  me.  So  far,  we  are  only 
on  our  first  round  of  the  Xew  Era,  and  there  is 
a ‘divinity  that  stirs  within  me'  and  tells  me 
that  we  are  all  now  but  infants,  compared  with 
that  glorious  state  that  shall  be  revealed  unto 
us  from  behind  the  mystic  veil  of  the  future. 
But.  sirs,  I can  never  think  of  my  past  history 
without  recognizing  the  hand  of  God  in  it  all, 
and  also  without  bowing  my  head  in  deep  grat- 
itude to  God,  “the  giver  of  every  perfect  gift.’ 
From  the  plow  and  the  hoe  and  the  axe  and  the 
whipping-post  and  the  auction-block  and  the 
yelping  hound  and  the  Kuldux  and  the  mid- 
night lyncher;  from  kicks  out  of  cars,  from 


12 


354 


Ham  and  Dixie 


blows  on  my  head,  from  swellings  in  my 
throat,  from  achings  in  my  heart,  from  tears  in 
my  eyes,  from  the  darkness  of  death  and  from 
the  flames  of  hell — yea,  from  all  these  and 
more,  have  I risen  out  and  upward,  by  God’s 
mercy,  until  to-day  I sit  between  the  North  and 
the  South  in  equality,  in  peace  and  with  a 
brother’s  love!  Gentlemen,  by  your  assistance 
and  with  the  help  of  God,  I intend,  from  this 
day  forth,  to  be  a better  and  a nobler  man  than 
ever  before. 

•“I,  indeed,  cannot  afford  to  misuse  these 
glorious  opportunities  that  I now  enjoy.  Here, 
in  your  midst,  with  all  the  doors  of  both  North 
and  South  flung  wide  open  to  me — to  me,  a 
once  poor  and  degraded  wretch— I swear  I 
never  will  prove  recreant  to  such  brotherly 
confidence;  I never  will  prove  unworthy  of 
such  noble  friendship;  I never  will  fail  to  show 
my  gratitude  to  you  and  to  your  forthcoming 
posterity!  I am  here,  gentlemen,  as  firm  as 
the  very  hills;  my  heart  beats  true  and  fast  for 
you  and  our  common  country.  Command  me; 
I am  at  your  service.  Wearied  with  toil  and 
cares,  I will  ease  your  burdens  and  soothe  your 
sorrows;  wounded  on  the  field  of  battle,  I will 


The  Curtain  Falls. 


355 


run  to  your  relief  and  staunch  your  flowing 
blood  with  the  very  hair  on  my  head ; forsaken 
by  the  rest  of  mankind,  I will  stand  by  you 
until  the  stars  go  down  to  rise  no  more. 

“Sirs,  I am  your  faithful  ally;  I will  bare  my 
breast  to  the  glaring  sword  to  protect  your 
peaceful  homes;  I will  plunge  through  galling 
fire  to  save  your  crowing  babes,  and  I will  fight 
for  you  until  blood  runs  from  my  veins  like 
water  from  a leaping  spring.  To-day,  gentle- 
men, you  have  won  my  love,  and  I will  teach 
white  men  to  know  that  none  can  love  so  deep, 
endure  so  much,  toil  so  hard,  sink  so  low  and 
rise  so  high  as  the  black-skinned  but  true- 
hearted son  of  Afric’s  sultry  shore!” 

With  this,  the  three  men  now  stand,  and  the 
Negro,  raising  his  hand  toward  Heaven,  thus 
dismisses  them:  “O.God,  for  Christ’s  sake, 
dismiss  us  with  Thy  choicest  blessings,  and 
grant  that  we  men  upon  earth  may,  henceforth 
and  ever,  dwell  together  in  perfect  peace  and 
be  saved  at  last  in  Thy  Kingdom  of  Love  in 
Heaven.  Amen  !”• 

And  now  the  Curtain  Falls,  and,  hoping  that 
I have  at  least  partly  succeeded  in  telling  the 
world  what  is  the  matter  with  the  Negro  and 


Ham  and  Dixie. 


§56 

how  lie  is  to  effect  his  own  cure;  and  that  I 
have  also  done  something  toward  cracking  that 
nut,  which  I had  drawn  off  to  crack,  with  my 
naked  fist;  and  bidding  you,  my  dear  readers, 
a long  Farewell  until  we  shall  all  meet  some 
day  before  the  Judgment  Bar  of  God,  wliere- 
the  Black  and  the  White,  and  the  Red  and  the 
Brown,  the  Rich  and  the  Poor,  the  High  and 
the  Low,  shall  all  stand  equal  before  a just 
God  and  render  an  Account  of  their  Deeds  done 
upon  Earth,  I remain  ever 

Faithfully  yours,  for  God  and  Humanity, 

J.  B.  S.  CAPPONI. 

A BROTHER’S  APPEAL. 

Fellow-Countrymen,  please  read  these  fol- 
lowing idle-hour  productions  of  my  late 
brother,  John  Downing  Sevelli-Capponi,  to 
whose  departed  shade  this  book  is  dedicated. 
These  scraps  were  never  intended  by  him  to 
be  published;  but,  as  they  are  the  only  scrib- 
blings  of  his  that  I now  possess — the  best  and 
most  important  having  been  lost — I have  in- 
serted them  here,  both  to  perpetuate  them 
more  completely  and  also  to  give  the  public  a 


A Brother’s  Appeal 


357 


faint  idea  of  what  this  youth  might  have  done 
had  he  lived  to  complete  his  education  and  to 
execute  his  idea  of  writing  a book. 

By  reading  his  lines,  you  will  confer  a great 
favor  upon  me  and  also  reflect  much  honor 
upon  the  memory  of  him  who.  if  living,  would 
be  far  more  able  than  myself  to  repay  you  in 
graceful  compliment,  flowing  gratuitously 
from  a heart  like  Sir  Phillip  Sidney’s  and  a 
mind  like  Julius  Caesar's.  For,  like  the 
former,  he  was  the  very  soul  of  Honor  and  Dig- 
nity. and  like  the  latter,  he  seemed  skillful  in 
every  line — prose,  verse,  eloquence,  mathe- 
matics, philosophy,  dancing,  games,  athletic 
sports,  social  pleasures  and  the  elements  of 
the  Christian  Religion. 

As  an  example  of  his  ambition,  I will  state 
that,  after  a certain  examination  wherein  I had 
received  a higher  grade  in  geometry  than  him- 
self, he  immediately  entered  our  room,  and, 
with  face  flushed  and  eyes  flashing,  he  said: 
“Joe,  you  have  beaten  me  this  time,  old  boy; 
but  you  will  never  do  it  again!”  And  he  was 
right;  for,  on  the  following  examination,  which 
proved  his  last  on  earth,  strange  to  say,  we 
both  received  the  same  marks  in  every  branch. 


358 


Ham  and,  Dixie. 


And,  again,  to  show  his  wonderful  pluck  and 
fortitude,  I will  say  that,  while  racked  with 
the  most  excruciating  pains  peculiar  to  the 
disease  with  which  he  soon  afterwards  died, 
and,  referring  to  his  physical  tortures,  he  thus 
remarked  to  a fellow-sufferer,  “Perry,  this  is  a 
little  different  from  playing  croquet,  is  it  not?” 

Again,  trusting  you  will  read  these  lines, 
and  think  kindly  of  the  writer,  who  lies  sleep- 
ing beneath  the  willow  in  the  cemetery  at 
Charlotte,  N C., 

I am  sincerely  yours, 

J.  B.  S.  CAPPONI. 

MY  BROTHER’S  SCRIBBLINGS. 

FOR  AN  AUTOGRAPH. 

As  friend,  I tender  thee  my  hand, 

And,  with  it,  purest  wishes  give. 

On  Virtue  may  thy  motto  stand 
And  to  thyself  true  may  thou  live; 

And,  if  thou  dost,  there  will  be  no  doubt 
That  to  thy  friends  thou  wilt  be  true — 

As  friend,  I ask  of  thee  this  same, 

In  proof  whereof,  I write  my  name. 


My  Brother's  Scribblings. 


359 


The  certainty  of  the  uncertainty  of  things  in 
this  uncertain  world  is  one  of  the  most  certain 
of  things. 


a'  resolution. 

Resolved,  That  I do  intend  to  put  forth  every 
effort  to  free  myself  from  all  impure  thoughts, 
words  and  deeds:  holding  them  as  inconsistent 
with  a Christian  life,  and  that  I hereafter  culti- 
vate a kind  and  obliging  disposition  toward 
all  men. 

Resolved,  further.  That  I adopt  the  reading 
of  the  following  kinds  of  books,  viz : the  Bible, 
Milton's  Paradise  Lost,  Shakespeare,  Histories 
and  Biographies,  and  that  I make  them  a 
special  study  and  read  them  understanding^. 


INVOCATION. 

O,  come,  some  supernatural  aid, 

Inflame  my  heart  with  purest  thoughts! 
If  now.  within  its  darkest  cells, 

The  smallest  spot  of  mischief  dwells; 
With  flaming  sword  from  purer  land, 
Strike  now  with  thine  immortal  hand — 
Forever  cleft  it  from  its  hold: 

And  as  the  fire  makes  pure  the  gold, 


360 


Ham  and  Dixie. 


Leave  thou  instead  an  uplift  soul. 

Let  drop  within  my  slumb'ring  heart 
A spark.  And  let  it  burn  and  blaze, 
A living  flame! 


CONCERNING  RULES. 

When,  at  first,  the  lines  herein  contained 
I 'gan  to  dot  with  words  and  thoughts 
Of  my  brain.  No  doubt  assuming  much, 

I did  not  think,  if  thought  at  all, 

To  suit  your  taste  or  please  your  grace; 

But  half  in  jest  to  do  my  best 
In  seeing  what  myself  did  know, 

And,  knowing  that,  to  see  what  I could  do. 
At  first,  good  rules  to  write  I thought  was 
right 

And,  then,  to  see — the  best  of  all — 

If  I myself  could  live  thereby. 

That  laws  are  good,  no  one  denies, 

But,  after  all,  where  lies  the  good? 

Where  is  no  law,  there  is  no  rule, 

But  laws  when  made — they  must  be  kept, 
And  he  who  breaks  them,  is  the  fool. 

And,  if  perchance  I do  succeed 

The  rules  to  keep— quite  good,  indeed, 


My  Brother's  Scribblings. 


361 


Pardon  craving,  if  too  bold  I bo 
I tender  you,  with  open  heart. 

My  jovial  friend,  these  Poles  of  Mine. 


A FRIENDLY  WISH. 

In  the  hours  of  calm  reflection, 

In  the  hours  of  social  glee; 

May  Heaven  be  thy  kind  protection, 
May  it  ever  shelter  thee! 


WOMAN. 

Gentle,  graceful,  smiling  Venus, 

Thy  charms  ne'er  fail  t'  inspire  within  us 
Deepest  thoughts  of  adoration 
For  thee,  purest  of  creation. 

Satan,  through  thy  placid  weakness, 

Sought  to  strip  thee  of  thy  greatness; 

And,  though,  by  Satan  thou  didst  fall, 

And,  falling-,  transmit  sin  to  all. 

Yet  through  this  same,  and  yielding  weak- 
ness. 

One  Greater  came  and  brought  thee  great- 


ness. 


362 


II am  and  Dixie. 


AN  AUTOGRAPH. 

Upon  this  leaf,  at  your  request, 

With  pleasure  that  is  not  expressed, 

I write  for  you  an  autograph. 

That,  at  my  words,  you  do  not  laugh 
Is  the  first  request  I make  of  you. 
With  naught  but  good  intent  in  view, 
Launched  now  upon  this  sea  of  life — 
This  sea  of  toil  and  sin  and  strife, 

Of  rock-bound  coasts  beware! 

List!  A blissful  cove  may  have  a snare 
Your  strength  is  weak  against  the  foes 
Of  Life,  that  do  your  steps  oppose; 
Trust  not  Beauty,  for  it  will  fail, 

Nor  trust  your  strength,  for  it’s  too  frail 

AUTOGRAPH. 

Except  the  writing  which  doth  convey 
These  words,  this  leaf  would  spotless  be 
So  may  thy  heart,  unmarked  by  aught 
Save  words  Divine,  may  glow  a Light, 
Thy  else  unguarded  feet  to  guide. 


363 


My  Brother's  Scribblings. 

FRIENDLY  HOPES  AND  WISHES.  ' 

O.  would  that  human  tongue  were  not  so  frail. 
That  of  things,  of  times  in  mind  resolved. 

It  might  speak  as  soft  and  sweet 
As  sings  the  warbling  Muse. 

If  'twere  so;  I then  might  ’tempt  t’  unfold 
The  Hopes  and  Wishes  of  thee  I hold. 

But,  since  the  Fates  did  not  bestow 
A gift  so  enviable  and  great, 

The  pleasure  it  would  give,  I must  forego, 

And  state  myself  to  beg  of  thee 
T’  accept  this  only  wish  I have — 

That  thy  footsteps  may  ever  move 
In  the  Royal  Path  of  Life; 

Blest  by  Heaven's  unchanging  Love, 

Thy  life  with  constant  bliss  o’erflow. 


A BRIEF  NARRATIVE. 

Took  the  train  for  M June  28th,  1882. 

There  was  a picnic  ( ?)  at  M . I there  met 

the  fascinating,  entertaining  and  irresistible 

Miss  H , and  I was  also  under  the  most 

charming  intiuence  of  Miss  G . The  picnic 

was  on  a speculating  order.  Everything  had 
to  be  bought,  and  when  I had  just  begun  to 


364 


Ham  and  Dix'e. 


conclude  that  the  girls  formed  an  exception  to 
the  purchasable  articles;  I was  soon  brought 
to  the  correct  understanding  that  all  things 
were  for  sale — girls  not  excepted — by  the 
seraph-like  voice  of  a country  belle,  at  my  side, 
demanding  a “treat.”  Candy  was  the  “mer- 
chandise” requested,  which  I purchased;  not, 
however,  without  a long-drawn  sigh.  After 
my  friend,  H,  and  I had  bought  our  dinners  and 
had  smoked  our  cigars,  we  were  insisted  upon, 
much  to  my  utter  surprise,  to  partake,  free  of 
charge,  of  a bit  of  cake  and  pie,  denominated 
“dinner!”  So  surprised  was  I that  I declined. 
H,  however,  made  good  of  the  gratis,  and  de- 
spatched his  share  in  the  twinkling  of  an  eye. 


THE  INFLUENCE  OF  WOMAN. 

Woman,  whom  God  has  made  to  complete 
the  happiness  of  man  and  to  perfect  Creation, 
should,  by  no  means,  be  separated  from  civil- 
ized society.  Indeed,  society  would  be  de- 
prived of  its  purest  charms,  grace  and  embel- 
lishments, were  woman,  its  brightest  flower,  to 
be  removed.  And  so  allied  is  this  graceful  and 


My  Brother’s  Seribbli  n gs 


3H5 


gentler  sex  of  mankind  to  civilization  that  it  is 
inseparable  from  a high  standard  of  enlighten- 
ment. 

By  surveying  history,  one  can  readily  see 
the  importance  of  woman  as  an  element  of 
human  progress.  She  is  indispensable  as  a 
jewel  of  use  and  ornament;  because,  though 
man  is  lord  of  creation,  yet  he,  either  by  cares 
or  disappointment,  often  succumbs  to  his  mis- 
fortune, and,  like  the  powerful  oak,  torn  by  the 
storm,  needs  the  delicate  tendrils  of  woman- 
hood to  bind  up  his  shattered  powers;  or,  in- 
cited by  unrestrained  passion,  needs  the  kind 
reproof  which  none  can  give  better  than  the 
fair  Daughter  of  Eve.  The  greatest  draw  back 
that  some  of  the  ancients  had,  was  their  dis- 
regard for  woman.  Looking  at  her  physical 
weakness  only,  they  regarded  her  as  an  object 
of  contempt,  and  they  failed  to  see  and  to  ap- 
preciate those  noble  qualities  and#  character- 
istics of  woman — such  as  gracefulness,  forti- 
tude, gentleness  and  presence  of  mind,  which 
well  compensate  for  those  same  qualities  gen- 
erally wanting  in  men.  Man  is  a creature, 
stern,  harsh  and  obdurate,  and,  left  alone  to 


366 


Ham  and  Dixie. 


passion  and  caprice,  he  becomes  the  most  des- 
picable object  on  earth.  Men  who  retire  from 
female  society,  are  stern  and  cruel,  and  nations 
that  hold  women  inferior  to  men  and  keep 
them  strictly  separated  from  society,  are  noto- 
rious for  rudeness  and  babarity. 

No  country  is  religious  which  disallows  a 
mutual  sociability  between  the  sexes.  The 
unparalleled  enlightenment  of  England  is  due, 
of  course,  to  Christianity;  but  a high  regard 
for  women  is  also  an  element  of  Christianity, 
and,  hence,  one  of  the  causes  of  her  progress. 
And  we  can  almost  safely  say  that,  when  the 
rights  of  woman,  in  any  given  society,  are  un- 
molested, Christianity  is  also  present.  In 
some  countxdes,  woman  is  held  in  the  greatest 
contempt,  and,  in  those  countries,  despotism 
and  barbarism  are  the  predominant  features. 
The  early  Grecian  husbands  regarded  their 
wives  as  “faithful  slaves;”  and  hence  such  ob- 
scure and  sequestered  Grecian  society  was 
divested  of  the  refining  and  beneficial  influence 
of  Christian  wives,  sisters  and  mothers. 


My  Brother's  Scribblings. 


367 


FALSEHOOD. 

Falsehood  is  the  opposite  of  Truth;  Truth  is 
a part  of  the  essence  of  God.  Falsehood  is, 
therefore,  diametrically  opposed  to  God.  The 
spirit  of  man  partakes  of  the  nature  of  God; 
man  is,  consequently,  naturally  truthful. 
Hence,  when  man  falsifies  he  thwarts  his 
nature. 

***** 

Falsehood  assumes  various  forms;  it  may  be 
unmodified,  as  in  the  case  of  Satan,  when  he 
planned  and  told  Eve  a downright  lie;  or  it 
may  assume  a modification,  as  when  Adam, 
being  called  of  God,  remained  silent.  Any 
form  of  deception  whatever,  partakes  of  the 
nature  of  Falsehood. 


FOR  AN  ALBUM. 

I highly  appreciate  the  pleasure  permitted 
me  to  disclose  the  very  high  estimation  I have 
of  your  excellent  qualities,  and  I cannot  for- 
bear tendering  you  my  best  wish  that  you  may 
be  kindly  favored  of  Heaven  in  receiving  a full 
portion  of  unremitting  happiness. 


368 


Ham  and  Dixie. 


Kind  friend,  unbounded  pleasure  if  doth 
afford  me  to  express  my  sincere  appreciation 
of  your  excellent  virtues. 


FRICTION  OF  THE  WORLD. 

Well,  why  all  this  care  and  anxiety,  trouble 
and  perplexity?  Why  do  men  cheat,  plan,  plot, 
contrive,  deceive,  steal,  murder,  plunder,  burn, 
harass  and  embarrass?  Jones  will  smile  with 
Smith  to  force  something'  out  of  him  detri- 
mental to  Luify,  because,  as  he  claims,  Luft'y  is 
a most  preposterous  fellow,  ambitious  and 
envious  in  the  highest  degree.  For  the  said 
Jones  claims,  further,  that  he  was  going  to  be 
mail  agent  and  that  he  had  slightly  spoken  to 
Luffv  about  it — confiding  in  him,  of  course,  as 
he,  such  a fool,  always  does,  trusting  every- 
body, which  will  some  day  be  the  ruin  of  him, 
if  it  is  not  already — and  that  scoundrel  of  a 
Luffv  had  gone  right  down  to  the  railroad 
office  and  secured  the  position  for  himself. 

Evans  does  not  like  Baptists— says  he  never 
could  endure  them.  They  always  were  a med- 
dlesome sect,  a long-nosed  and  hypocritical  set 
of  folks;  as,  for  example,  there  is  Noodle,  who 


My  Brother’s  Scribblings, 


369 


is  eternally  preaching  to  every  honest  man, 
and  yet  he  (Evans)  can  almost  lay  a wager  that 
Noodle,  no  longer  than  last  week,  shot  his 
(Evans')  dog,  saying  that  the  dog  had  killed 
six  of  his  finest  young  turkeys,  which  he  can 
prove  at  any  time,  on  testimony  of  Farmer 
Black,  to  be  a downright,  straight-forward,  out 
rageous  and  unprecedented  falsehood.  For 
the  dog  had  never  yet  noticed  turkeys  and  he 
had  never  known  him  to  notice  poultry  of  any 
kind,  except  three  months  ago.  when  he  killed 
three  young  ducks  of  Widow  Grey,  who — bless 
her! — didn't  say  any  more  than  that  it  was  the 
ducks’  own  fault,  for  he  remembers  well  what 
she  said,  as  he  was  right  there  working  on  her 
chimney.  Thus,  they  go  on  blaming,  reprov- 
ing, quarreling  and  fault-finding,  unceasingly. 

Lady  Jones  can't  bear  that  haughty,  stuck- 
up,  disdainful  Laura  Carr;  and  it  is  more  or 
less  because  the  Baronet  goes  to  see  her  daugh- 
ter, Laura,  and  not  her  own  Esther.  “Peter 
Coventry  is  a ‘Junior’  and  doesn't  know  a bit 
more  than  a ‘Fresh,’  ” says  Ned,  who  is  a Fresh- 
man, “for,  in  contradicting  me  the  other  day 
on  the  play-ground,  when  I told  him  he  was 


370 


Ham  and  Dixie. 


‘out,'  he  made  one  of  the  biggest  and  most  in- 
excusable mistakes  ever  was.  Why,  a ‘Prep’ 
would  have  known  better!” 

One  storekeeper  sells  cheaper  than  the 
others  and  he  is  decently  ridiculed  by  all  of  his 
brethren,  in  name  but  not  in  deed,  and  wonder- 
fully praised  by  his  numerous  customers  until 
he  happens  to  “stick”  them  with  rancid  butter 
and  then  he  is  utterly  forsaken,  as  the  last  man 
on  God's  green  earth  to  deal  with. 

Patterson,  the  milkman,  says  he  can  make 
as  much  from  his  cows  as  Hendricks  does,-  if 
he  only  cared  to  act  on  the  same  line,  to-wit: 
to  every  quart  of  milk,  add  a half-pint  of  cool, 
sparkling  water. 

Just  think  of  such  monstrosity!  Well! 
Well!  Well!  How  amazing  is  this  action 
and  reaction  of  human  affairs!  This  constant 
shoving  and  resisting  and  scuffling  and  wrest- 
ling!— one  man  saying  one  thing;  another,  an- 
other; thinking  one  thing,  saying  another;  say- 
ing one  thing,  meaning  another;  meaning  one 
thing,  acting  another,  and  conversely,  and 
vice  versa,  etc-.,  etc. 

In  this  Babel  and  Confusion,  where  is  the 
thread  of  common  brotherhood?  Where  is 


My  Brother's  Scribbling*. 


371 


true  friendship  and  love  and  virtue  and  honor? 
Have  all  these  been  lost  with  Eden?  Did  the 
Sword  of  the  Cherub  cut  from  man  all  that  was 
good  and  pure,  and  send  him  forth  transformed 
into  a corrupt  state,  deformed  by  sin,  con- 
formed to  all  evil  passions,  so  that  now  he  has 
no  certain  form  at  all? 

Alas!  Men  grumble  and  rumble,  murmur 
and  find  fault,  quarrel  and  fight,  accumulate 
and  destroy,  gain  and  lose  and  bark  and  bite; 
but,  for  all  these  things,  they  die  and  leave  all, 
and  the  king  and  the  subject,  in  close  brother- 
hood, sleep  beneath  the  weeping  willow,  in  the 
church  yard,  and  the  Pope’s  grave  is  no  larger 
than  the  sexton’s.  For  such  is  man ! 


FINIS. 


I 


